


5°^ 










'• U A^ ^^^/'a-' '^<^. .c<^* •' 









y-^" -iSJ^ii^i^t '^uvs*^ •■ 











^- \..^ 



V »L* 














THE 

EXTENT AND EFFICACY 



OF THE 



T. '^M. 



ATONEMEN 



BY 



HOWARD MAIiCOM, 

PRESIDENT OF GEOEGETOWN COLLEGE, KENTUCKY, 



SECOND EDITION. 



NEW-YORK : 
ROBERT CARTER, 58 CANAL- STREET. 

1840. 



R, ~\S^^ 



g«wl««l!** 



.v^^ 



p 



Entered, according to Act of Congresss, in the year 
our Lord one thousand eight hundred and forty, by 

ROBERT CARTER, • 
in the Clerk's Office of the Southern District of New- 
York. 



UNIVERSITY PRESS— J. F. TROW, PRINTER. 

AN 24 1M9 



PREFACE. 



5 



The following dissertation was originally an 
^ introductory discourse before the Boston Baptist 
Association^ and was delivered before that body 
at its session in Newton, Mass., Sept. 19, 1832. 
It was afterward published, with an Appendix, 
which, for want of time, was omitted in the de- 
livery. The edition, though large, was soon 
sold, and has been long out of print. It is now 
arranged anew, and somewhat enlarged. 

The author feels no misgiving as to the pro- 
priety of keeping up the Church's attention to 
doctrinal points. It is only thus that we can 
prevent extensive misunderstandings, destroy 
that secrecy which nurtures erroneous opinions, 
and maintain in the minds of our members that 
regard for foundation principles which is the 
essence of rectitude. 



^ PREFACE. 

It has always been fashionable in a decline 
in the Church's purity, to decry controversy, 
and discountenance doctrinal preaching, while 
the pastors boast of confining themselves to the 
inculcation of practical virtues. Such congre- 
gations soon slide into open enmity to doctrines 
which at first they only deemed it unprofit- 
able to discuss ; and instead of being found to 
excel others in practical piety, become unstable 
in principle, and Hable to be drawn aside by 
every seducing spirit. 

" All Scripture is profitable for doctrine, for 
reproof,^ for correction, for instruction in right- 
eousness." The doctrines of our holy religion 
should, on all becoming occasions, be fully 
preached, even in the minor ramifications. The 
meeting of an ecclesiastical judicatory is a 
fit opportunity for the abstruse and thorough 
discussion of great truths j but the press is a still 

* 'EXtyxov ; literally, confutation. Compare, in the 
original, 2 Tim. 4: 2, and Titus 1; 9. 



PREFACE. 5 

better mode of conducting controyersy^ because 
the teacher is less likely to be misunderstood, 
and his arguments less likely to give offence. 

Let but our inculcation of doctrine be con- 
ducted in Christian meekness, and without ad- 
mixture of a contentious, artful, obstinate, or 
jealous disposition, and instead of creating or 
inflaming dissensions, we shall prevent or cure 
them. Instead of widening the distance between 
denominations or persons, good feeling will be 
promoted by the settlement of exact boundaries. 
Instead of growing negligent of practical vir- 
tues, we shall discover their very foundations, 
and be impelled to them by force of principle. 
Instead of weakening mutual esteem, and dis- 
gracing religion, we shall renovate friendship, 
disarm enmity, discover error, establish truth, 
increase holiness, and please God. 

No one who surveys the present state of 
Christianity in this country, can fail to perceive 
that almost the entire energies of the Church 



b PREFACE. 

have for some years been directed to the con- 
version of sinners. To the honour of Divine 
grace, we have noble witness that this labour 
has not been in vain in the Lord. But hence 
arises a necessity for the renewal of that strain 
of writing and preaching, which during the 17th 
century led believers to a degree of personal 
piety and doctrinal stability, which, of late, has 
been too rare. 

We may hope, that in this day of the Church's 
greater maturity and approach to millennial 
prevalence, all our variety and earnestness of 
religious action on the world may be retained, 
while we return to that degree of doctrinal 
knowledge and practical piety, which distin- 
guished so many of our fathers. 



CONTENTS. 



CHAPTER I. 
The Motive and Design of Christ in assuming 
the office of Mediator . page 14 

CHAPTER 11. 
The Vicariousness of the Atonement .... 26 

CHAPTER III. 
TheSystemof Old Testament types 37 

CHAPTER IV. 
Terms used in relation to the Atonement ... 42 

CHAPTER V. 
The Justice of God 55 

CHAPTER VI. 
The Deity of Christ and unity of the Divine Nature GO 

CHAPTER VII. 
The Federal Union between Christ and his People 63 

CHAPTER VIII. 
The declared Effects of the Atonement .... 67 

CHAPTER IX. 
Objections 75 

CHAPTER X. 
Practical Observations 94 



rH£ 



EXTENT AND EFFICACY 



OF THE 



ATONEMENT. 



The doctrine of Christ crucified, is not 
only fundamental in the gospel, but is its very 
sum and substance. Errors on this subject, 
sap the whole structure of religiour Divine 
sovereignty, human depravity, unconditional 
election, and indeed all the great outlines of 
theology, become vague and incoherent no- 
tions, when deprived of their connection with 
this truth. By necessary consequence, erro- 
neous systems of religion originate chiefly in 
wrong views of the atonement. Papists add 
human merit to Christ's, and thus form a mix- 
ed righteousness. Arminians regard the atone- 
ment as made for all, conditionally, and so 
reject the doctrine of election. Universalists 
o 



10 THE ATONEMENT. 

affirm that he died to save all mankind, and 
therefore disbelieve future punishment. Uni- 
tarians deny any proper atonement, and there- 
fore make Christ to have died for our benefit, 
but not in our stead. Swedenborgians con- 
sider Christ's sufferings to have been on his 
own account, not ours, and so discard imput- 
ed righteousness. Infidels, who make the 
sole causes of virtue to consist in circumstan- 
ces, and regard man as the mere creature of 
education and impressions, find no place at all 
for the atonement, and propose a system of 
natural religion. Thus, in some form and to 
some degree, error on this subject is radical 
in every erroneous system of religion, 

I regard the design of the atonement, as 
the cardinal point in the doctrine. If this be 
true, it is of the highest importance, that our 
views, in this particular, be scriptural and set- 
tled. Though it is a question on which the 
standards of nearly all our principal sects are 
harmonious in maintaining the position I am 
about to defend, yet it is now very extensively 
rejected or explained away. Hence serious 
misunderstandings exist in relation to this 
point, which have proceeded so far in some 



IMPORTANCE OF THE DOCTRINE. 11 

instances, as to become a barrier to commun- 
ion and a divider of very friends. Our re- 
maining degree of concord will fall a prey to 
like dissensions, if differences of opinion, on 
so vital a subject, come to maturity, unper- 
ceived, among us. It is a crisis therefore 
which requires that scriptural views of this 
important topic should be laid before the 
churches. 

Instead of attempting to dispute all errors 
in regard to the Atonement, or even to show 
my own views on the whole subject, I mean 
only to examine a doctrine which was former- 
ly considered a part of the Arminian system, 
but which some, who consider themselves 
orthodox, have recently advocated, viz. inde- 
finite ATONEMENT. In doiug this, it will not 
be requisite to embarrass ourselves with the 
question whether the atonement be general^ or 
limited. That controversy seems to be the 
result either of misunderstanding between the 
parties, or of each party looking too exclu- 
sively to those aspects of the doctrine, which 
seemed best to comport with their system of 
theology. In some respects, the atonement 



12 THE ATONEMENT. 

is general, in others, limited ; and in respect 
of sufficiency, it is infinite. But in no respect 
is it indefinite ; and in respect to the final sal- 
vation of men, it is lirnited. This is all I shall 
attempt to show. 

On the question even thus narrowed, a full 
investigation cannot be expected in a brief 
discussion intended for general use. Some 
outlines only can be given, of arguments 
which go to prove, that the great object and 
design of the atonement, was to secure the 
eternal salvation of the elect. 

As I write not for very young Christians, 
much less careless sinners, but for persons 
who have given studious attention to Chris- 
tian doctrine, I shall for the sake of brevity 
content myself with pointing out the sources 
of proof from whence I derive support for 
this position, with such arguments and illus- 
tration as may be briefly handled, rather than 
go into any laboured or lengthened array of 
the proofs themselves. 

The following synopsis will show at one 
view, the objects which will be embraced in 
the discussion. 



IMPORTANCE OF THE DOCTRINE. 13 

I. The motive and design of Christ in as- 
suming the office of Mediator. 

11. The vicariousness of the atonement. 

III. The system of Old Testament types. 

IV. The terms used in the New Testa- 

ment, in relation to the atonement. 

V. The justice of God. 

VI. The essential deity of Christ, and unity 
of the Divine nature. 

VII. The absolute effects of the atonement. 

VIII. Objections. 

IX. Practical Remarks, 



14 THE ATONEMENT. 



CHAPTER I. 

THE MOTIVE AND OBJECT OF CHRIST IN ASSUMING 
THE OFFICE OF MEDIATOR. 

I PUT together these two pomtsthe motive 
and end of Christ not because they are pre- 
cisely the same, but because the arguments 
and illustrations proper to each, are necessa- 
rily blended, and the texts of Scripture which 
teach one point generally include the other. 

Various motives, ascribed to Christ in as- 
suming the office of Messiah, by those who 
hold an indefinite atonement, are deficient or 
erroneous. Indeed the foundation of most 
errors on this subject lies in regarding some 
collateral motive, as the main one. 

Some affirm the great object to have been, 
^^ to show GoiPs abhorrence of sin^ Such an 
exhibition was indeed made, in the most awful 
and effectual manner, and may be considered 
one of the general effects 5 but it w^as not the 
primary intention. Had it been, then, if there 
were no spectators to be taught this displea- 



ITS MOTIVE AND DESIGN. 15 

sure, some other mode would have been 
adopted. But the transactions of the atone- 
ment would have been proper, had there been 
no spectators. Had there been only one hu- 
man being to redeem, it would have been 
compatible with Divine goodness and justice, 
to have employed the very method which was 
adopted. 

Nor was it "/o?- the, support of the authori- < 
ty of the law^"^ This also was effectually done ; 
in the event, and may be regarded as another ' 
general consequence, but could not be the im- 
pulsive consideration. No law is ever made | 
for its own sake. No penalty of a law is in- ' 
flicted merely because it is a penalty, or for ^ 
the sake of honouring the law. The Divine law 
is ordained to secure the order and happiness | 
of the Universe. The penalty is inflicted that 
sin may meet its just desert, and the objects 
of the law be secured. 

Nor was it " to open a way by which the 
Father could consistently save whom he chose, 
but which does not necessarily save any,^^* No 

* Some who hold this view, may not be aware how 
nearly it resembles that which Socinians labor to es- 
tablish. One of the most distinguished of their writers 



16 THE ATONEMENT. 

passage in sacred Scripture proves this posi- 
tion. True, we read of a " way," &c., but 
Christ is himself that way. What is in the 
way of a sinner's salvation ] Sin — nothing 
but sin. He whose sins are taken out of the 
way, will certainly be saved. If Christ open- 
ed the way of life to all men, by taking away 
their guilt, it not only becomes consistent in 
God to save whom he will, but inconsistent to 
condemn any. To maintain this as the grand 
motive of Christ's death, is so obviously in- 

gives the following digest of the mediatorial scheme : 
— " Godj willing to pardon repentant sinners, and at 
the same time willing to do it only in that way, which 
would most promote the cause of virtue, appointed that 
Jesus Christ should come into the world ; and that he 
having taught the pure doctrines of the gospel, having 
passed a life of exemplary virtue, endured many suffer- 
ings, and finally death itself, to prove his truth, and 
perfect his obedience, and having risen again to mani- 
fest the certainty of a future state, has not only by his 
example proposed to mankind a pattern for imitation, 
but has by the merits of his obedience, obtained, through 
his intercession as a reward, a kingdom or government 
over the world; whereby he is enabled to bestow par- 
don and final happiness upon all who will accept them 
on the terms of sincere repentance." Taylor's Letters 
of^Ben Mordecai. 



ITS MOTIVE AND DESIGN. 17 

consistent with his bearing punishment instead 
of the saved, that some to extricate them- 
selves from the dilemma have proceeded to 
deny that Christ was punished ! 

The embarrassment still recurring, other 
doctrines are denied or explained away, until 
a crude mass of theory is substituted for " the 
glorious Gospel of God." 

" This is a faithful saying, and worthy of 
all acceptation, that Christ Jesus came into 
the world to save sinners." Here it is plain 
that Christ himself saves sinners, and is not 
a mere instrument for that purpose in the 
hand of the Father. Under a subsequent head 
more ample quotations will be adduced to ex- 
hibit the absolute effects of Christ's satisfac- 
tion. 

I do not afRrm, that what Christ endured 
was punishment^ in whatever sense of that 
term, other people may choose to adopt. The 
word itself (like the word person, in reference 
to the Trinity) is an expression not logically 
accurate, though perhaps the best our lan- 
guage affords. Tt avoids circumlocution, and 
is adopted by Blaney in his translation of 
Isaiah liii. by Lowth, and generally, by for- 



18 THE ATONEMENT. 

mer theological writers. The strict sense of 
the word conveys the idea of guilt. When 
used in reference to Christ, that idea must at- 
tach wholly to the sinner ; in whose stead 
Christ was placed. It must therefore be un- 
jderstood as meaning sufferings^ which, if 
/borne by the sinner himself would have been 
j punishment. It was a judicial infliction on 
j one who '' offered himself without spot to 
' God," to suffer instead of the transgressors.* 
Nor did Christ die '' conditionally for all 
men^'^ so that those, and only those, who 
choose to accept, have an atonement provided. 
This is the ground assumed by Whitby,! and 
is the main support of the Arminian system, 
A conditional atonement, leaving it merely to 
human choice to come or not, would make 
Christ " the surety of an uncertain covenant ; 
a purchaser of an inheritance perhaps never 
to be enjoyed."! None can, of themselves, 
do good actions while dead in sins \ nor love 



* See this subject handled in a masterly manner, by 
Grotius, Stillingfleet, and Watts. 
t On the Five Points. 
1: Owen on the death of Christ. 



ITS MOTIVE AND DESIGN. 19 

God, till their hearts are changed. A condi- 
tional salvation would therefore fail ; for, as 
none could comply with the terms, none could 
be saved. The offer would mock our misery, 
by suspending salvation on an impossible con- 
dition. On the other hand, if unaided by any 
special grace, men could comply with the con- 
dition of faith and repentance, they mast be 
meritorious, for they become in part their own 
saviours. 

Let it be granted that repentance and faith 
are conditions of salvation, — these gracious 
affections are the gift of God. " Every good 
gift is from above," Jam. i. 17. "No man 
can come unto me except it were given him 
of my Father," John vi. 65. Like other gifts 
for men, they are received by and through 
Christ, and must be granted to an extent pre- 
cisely commensurate to the extent of the 
atonement. This is not only according to 
the analogy of faith, but the express language 
of Scripture. " To us it is given on the behalf 
of Christy to believe on him," Phil. i. 29. 
'^ Blessed with all spiritual blessings in him^'^ 
Eph. i. 3. 

What then was the prime motive and ob- 



20 THE ATONEMENT. 

ject of Christ 1 It was the Divine glory in 
the salvation of a certain number of mankind^ 
called the elect, " I am the good shepherd : 
the good shepherd giveth his life for the 
sheep," John x. 11, " Greater love hath no 
man than this, that a man lay down his life 
for his friends," John xv. 13. " He gave him- 
self for us, that he might redeem us from all 
iniquity, and purify unto himself a peculiar 
[purchased] people," Titus ii. 14. " Ye have 
not chosen me, but I have chosen you.'''' " Who 
gave himself for our sins, that he might de- 
liver us from this evil world," Gal. i. 4. '' Who 
his own self bare our sins in his own body on 
the tree, that we being dead to sins, should 
live unto righteousness," 1 Peter ii. 24. "He 
was manifested to take away our sins^'''' John 3. 
" He is the Saviour of the body," Eph. v. 23. 
"Christ loved the Church, and gave himself 
for it^ that he might sanctify and cleanse it," 
&c., Eph. V. 24 — 27. " Now once in the end 
of the world hath he appeared to put away sin 
by the sacrifice of himself."^ " Christ w^as 

* " TXiQend of this appearance of Christ, was to put 
away sin. By sin the apostles intend the whole of its 
nature and effects j its roots and fruits ; sin in its guilt, 



ITS MOTIVE AND DESIGN. 21 

once offered to bear the sins of many,^' Heb. 
ix. 26 — 28. " Christ hath also once suffered 
for sins, the just for the unjust, that he might 
bring us to God^''^ 1 Pet. iii. 18. '' I live by 
the faith of the Son of God, who loved me 
and gave himself for me^^ Gal. ii. 20. " This 
is my blood of the New Testament, which is 
shed for many, /or the remission ofsins^^^ Matt, 
xxvi. 28. " Scarcely for a righteous man will 
one die, yet peradventure for a good man, 
some would even dare to die, but God com- 
mendeth his love to us, in that w^hile we were 
yet sinners, Christ died for us^^^ Rom. v. 8. 
" Christ also hath loved us, and hath given 

power and punishment ; sin absolutely and universally, 
as it was an apostacy from God, as it was the cause of 
all distance between God and us, and as it was the work 
of the devil, sin in all it was, and all it could effect, sin 
in its own empire and dominion, as it entered by the 
fall of Adam, invaded our nature by its power, oppress- 
ed our persons with its guilt, filled the world with its 
fruits, gave existence and right to death and hell, with 
power to Satan to rule in and over mankind ; so as it 
rendered us obnoxious to the curse of God, and eternal 
punishment; sin in its whole extent, he appeared '* to 
put away" — that is, with respect to the Church, which 
is sanctified by his blood, and dedicated to God.^' 

Owen on Hebrews. 
3 



22 ' THE ATONEMFNT. 

himself for us^ an offering and a sacrifice to 
God," Eph. V. 2. " All that the Father giv- 
eth me shall come to me," John vi. 37. " Who 
loved me, and gave himself for me," Gal. ii. 20. 
" This is the will of Him that sent me, that of 
all which he hath given me, I should lose no- 
thing, but should raise it up again at the last 
day," John vi. 39. " Thou hast given him 
power over all flesh, that he should give eternal 
life to as many as thou hast given hirrtj^^ John 
xvii. 2. To the same import are many other 
scriptures, Rom. viii. 33 — 39 5 2 Cor. v. 14, 
and viii. 9 5 Matt, xviii. 11, and xx. 28; Titus 
ii. 14.* 

Though the above passages do not, in so 
many words, declare that Christ died to save 
none but those described, yet they can be no 
otherwise understood. There would be no 
sense, in affirming his death for these, in so 
solemn a manner, and deriving such argu- 
ments from this consideration, if he died, in 
the same sense, for all the rest of mankind. 
When it is said, " As many as were ordained 
to eternal life believed," it necessarily implies 
that no others believed. When he said he 
* See Appendix A. 



ITS MOTIVE AND DESIGN. 23 

laid down his life for his friends^ his sheepy 
those who had been given him out of the 
world, &c., it must be inferred that he did so 
for them only. The language would be ut- 
terly improper, if the Saviour regarded all 
men alike, from the beginning of the world to 
the last day of it, and meant that every one of 
them, not excepting Pharaoh and Judas, should 
equally partake of the fruit of his sufferings. 

No other motive than the actual and cer- 
tain salvation of men, is sufficient to account 
for the stupendous humiliation and sufferings 
of Christ. No other is taught in the prophets, 
no other in the evangelists, no other in our 
principal confessions of faith."* 

The purpose of our Saviour's death must 
be the same as that of his intercession. It is 
part of the same great work. The beautiful 
harmony of plan and purpose, which shines 
through all the work of the Mediator, when 
viewed in the proper aspect, is wholly lost if 
we make one part of his work definite and 
another indefinite. If the sufferings of Christ 
were for men equally and indefinitely, it ne- 
cessarily follows that his intercession is for 
* See Appendix B. 



24 THE ATONEMENT. 

men equally and indefinitely, that is, for no 
man in particular, or any particular gift. It 
is said (John xvi. 42,) that Christ is *' always 
heard," that is, whatever he intercedes for, is 
granted. Then he must ask for things in par- 
ticular. If this were not the case, no one 
thing, more than another, in the providence 
or grace of God, could be said to be granted 
to his intercession. If it be agreed that all are 
not saved, it follows that he does not ask for 
the salvation of all. If he intercede for wick- 
ed men, that they should be spared, enjoy 
mercies, and finish a state of probation, he 
succeeds. But if he asks their eternal salva- 
tion, he is not " heard." 

The Saviour expressly declares, that his 
intercession is particular and not general. 
" I pray not for the world, but for them whom 
thou hast given me, for they are thine." 
"Neither pray I for these alone, but for them 
also who shall believe on me through their 
word," John xvii. 9, 20.* 

If Christ died for all men, i. e., equally for 
the non-elect, as for the elect, then why for 
the non-elect 1 Not because they had been 
* See Appendix C. 



ITS MOTIVE AND DESIGIN. 25 

given to him, for he does not call them his. 
Not to give unto them eternal life, for he does 
not give it to them. Not from special love, 
for they derive no special benefit. If it be 
said, his motive in dying for them, was out 
of general regard as creatures, and to procure 
them temporal blessings, &c., then the point 
is conceded to us, that he did not die for their 
eternal salvation. 



2Q THE ATONEMENT. 



CHAPTER II. 

THE VICARIOUSNESS OF THE ATONEMENT. 

It is to be feared that the real vicarious- 
ness of the sacrifice of Christ, is a doctrine 
growing unfashionable. I will not, however, 
swell this discourse by attempting a proof of 
it, but shall always regard a rejection of the 
doctrine of substitution, as a commencement 
of a wide departure from " the faith once de- 
livered to the saints." 

A cloud of texts might be adduced, which 
teach this vicariousness. Some of them will 
be found in succeeding chapters. I quote 
only one passage, not so much for the ample 
proof it contains, as for its own beauty and 
sweetness, and because it is withal so appro- 
priate, that my treatise could not be complete 
if it were omitted. It is that in Isaiah liii. 
4—11. 

" Surely he hath borne our griefs, and car- ' 
ried our sorrows: yet we did esteem him 



ITS VICARIOUSNESS. 27 

Stricken, smitten of God, and afflicted. But 
he was wounded for our transgressions, he 
was bruised for our iniquities ; the chastise- 
ment of our peace was upon him 5 and with 
his stripes we are healed. All we like sheep 
have gone astray , we have turned every one 
to his own way 5 and the Lord hath laid on 
him the iniquity of us all. He was oppressed, 
and he was afflicted, yet he opened not his 
mouth 5 he is brought as a lamb to the slaugh- 
ter, and as a sheep before her shearers is 
dumb, so he opened not his mouth. He was 
taken from prison and from judgment : and 
who shall declare his generation 1 for he was 
cut oJfT out of the land of the living : for the 
transgression of my people was he stricken. 
And he made his grave with the wicked, and 
with the rich in his death ; because he had 
done no violence, neither was any deceit in 
his mouth. Yet it pleased the Lord to bruise 
him; he hath put him to grief; when thou 
shalt make his soul an offering for sin, he 
shall see his seed, he shall prolong his days, 
and the pleasure of the Lord shall prosper in 
his hand. He shall see of the travail of his 
soul, and shall be satisfied : by his knowledge 



28 



THE ATONEMENT. 



shall my righteous servant justify many ; for 
he shall bear their iniquities." Translated 
thus by Bishop Lowth, 

Surely our infirmities he hath borne, 

And our sorrows he hath carried them : 

Yet we thought him judicially stricken; 

Smitten of God, and afflicted. 

But he was wounded for our transgressions: 

Was smitten for our iniquities ; 

The chastisement, by which our peace is effected, 

was laid upon him. 
And by his bruises, we are healed. 
We, all of us, like sheep have strayed : 
We have turned aside, every one to his own way ; 
And Jehovah hath made to light upon him, the 

iniquity of us all. 
It was exacted, and he was made answerable ; and 

he opened not his mouth: 
As a lamb, that is led to the slaughter ; 
And as a sheep before her shearers 
Is dumb : so he opened not his mouth. 
By an oppressive judgment, he was taken off; 
And his manner of life, who would declare 1 
For he was cut off from the land of the living; 
For the transgression of my people, was he smitten 

to death. 
And he made his grave with the wicked, 
And with the rich in his death, 
Although he had done no wrong, 
Neither was there any guile in his mouth. 



ITS VICARIOUSNESS. 29 

Yet it pleased Jehovah to crush him with affliction. 
If his soul shall make a propitiatory sacrifice, 
He shall see a seed, &c. 
Of the travail of his soul he shall see the fruit, and 

be satisfied. 
By the knowledge of him shall my servant justify 

many ; 
• For the punishment of their iniquities shall he bear. 

No point is more laboured by Unitarian 
writers, than that when Christ is said to have 
died FOR us, it means for our benefit^ and not 
INSTEAD of us. This very point seems to con- 
stitute no small part of our controversy with 
the advocates of an indefinite atonement. 

There is perhaps some misunderstanding 
among ourselves on this subject. Some who 
argue against the possibility of transferring 
actual guilt or holiness, are erroneously 
thought inimical to the doctrine of Christ's 
substitution. Some, on the other hand, who 
cleave to the vicariousness of Christ's work, 
are considered as advocating an impossible 
system of imputation. I regard the imputa- 
tion of sin to phrist, as in nowise making him 
a sinner, but that he was, by such imputation, 
accounted as a sinner, and bore the penalty of 
the law, in place of sinners. So by the impu- 



30 THE ATONEMENT. 

tationofhis righteousness, the sinner is ac- 
counted righteous, and therefore justified or 
acquitted from the penalty of the law. The 
merit of Christ still remains his own, and the 
guilt of the sinner, though pardoned, will be 
his own, and not Christ's. It is not even ne- 
cessary that the sufferings of Christ should be 
the same in nature or degree as ours would 
have been. It is sufficient that it be accepted 
on our behalf by the Father, so that our sins 
may be imputed to him and his merit may 
be imputed to us.^ 

It is to be lamented that any theologians 
should grow shy of the term imputation. Both 
the thing and the word occur continually in 
the Scriptures. It is brought to view no less 
than eleven times in the fourth chapter of Ro- 
mans, viz. ver. 3, eXoytgdi] avzM sig dixaLoavvrjv, 
counted to him for righteousness 5 ver. 4, loyi- 
^sTai xara %ciQiv^ reckoned of grace 5 ver. 5, 
koyL^exac sLg dLy.aioavvriv^ counted for righteous- 
ness 5 ver. 6, dsoq lo/L^sjaL dLxawavvrjv x^Q'^'^ 
tQywv^ God imputeth righteousness without 
works 3 ver. 8, Ov py loyarr^TaL KVQiog a^ccgjiav, 

* See Sykes on Redemption, Taylor's Ben Mor- 
decai, Priestley's History of Corruptions. 



ITS VICARIOUSNESS. 31 

the Lord will not impute sin ^ ver. 9, eXoyidOr] 
Tw ASgaocfi ?; TiKTTLg eig dixaiodwriv, faith was 
reckoned to Abraham for righteousness ; ver. 
10, nwg ovv eloyLdOi]^ how then was it reckoned! 
ver. 11, Big to loyiudrivab y.ai avroig ti]v dLxaiodwrirj 
that righteousness might be imputed to them ; 
ver. 22, slo/iadi] avico eig dixaioavvr^v^ it was im- 
puted to him for righteousness 5 ver. 23, on 
skoyiddrj avTw^ that it was imputed to him ; ver. 
24, Alia TcaL di 7]fiagy oig fxellsL loyL^eaOac^ but 
for us also, to whom it shall be imputed.* 

The vicariousness of the atonement taken 
in any defensible sense, is wholly incompatible 
with the theory of its being general. It is 
not a general atonement for sin, but a partic- 
ular atonement for sinners, it is not possible 
to form even an imagination of Christ's dying 
in the room and stead of sin. It would be 
taking the place of an abstract term, and 
dying instead of that term ! If the sinner is 
punished in his own person, he is punished for 
all his sins. The saved, are saved not from a 
part of their sins, but from all. If, instead of 
bearing his own punishment, a surety be of- 

* See some excellent remarks on Imputation in 
Fui-ler's Works, Vol. II. page '818, et seq. 



32 THE ATONEMENT. 

fered in the sinner's place, the guilt of all his 
sins must be imputed to that surety. If any 
remain for him to bear himself, he cannot be 
saved. The few that are left, will debar him 
from the skies. 

Every argument which proves the neces- 
sity of any atonement at all, proves it must 
be such a one as will satisfy Divine justice, 
and secure the acquittal of those for whom it 
is made. Divine justice requires satisfaction 
for all and every of the sins of those whom it 
acquits. Christ being a true and accepted 
suh.stitute^ bore all the penalty of his people. 
Thus it is said, Dan. ix. 26, " Messiah shall be 
cut off, but not for himself." What he was 
cut off for, is declared in the verses preceding, 
viz. to make an end of sins, and to make re- 
conciliation for iniquity, and to bring in ev^er- 
lasting righteousness. Now if Christ was 
'' cut off" for all men, as their true and proper 
substitute, then he atoned for the unpardon- 
able sin, and final impenitence ! He is as 
much a Eedeemer by this hypothesis to those 
who are not redeemed, as to those who are ! 
As much a Saviour to those who are not saved, 
as to those who are ! 



ITS VICARIOUSNESS. 33 

The merit and sufficiency of Christ, had 
reference not only to the generation of his 
day, and thence to the end of the world, but 
to previous ages ; so that through its efficacy 
all those who had died in righteousness were 
saved. The theory of a universal atonement 
therefore includes the millions Avho had died 
in sin, and were then reserved in chains of 
darkness ! It makes Christ to have performed 
for them the wonderful work of Mediator, 
though they were already lost, and could 
never obtain by it the least benefit ! If it be 
allowed that he did not die in the behalf of 
sinners already damned, our doctrine is af- 
firmed — the atonement was definite. 

I am not ignorant of the subtle objec- 
tions which have been often advanced by 
Socinians and " new divinity" men, espe- 
cially since the publication of Mr. Wollas- 
ton's Religion of J^ature Delineated, From 
the admitted fact that truth may be exhibited 
in actions as well as words, he argues that all 
actions which do not represent things in their 
exact and logical truth, are lies, falsehoods in 
fact, and therefore absolutely sinful. But this 
he does not prove , nor can any man prove iU 



34 THE ATONEMENT. 

Nor, if proved, would it subvert the doctrine of 
a vicarious satisfaction, in which Christ is 
treated as though he were guiUy. Yet this is 
a favorite position with the friends of new 
divinity, and requires a passing notice here. 
If all actions which do not represent things in 
a light logically and strictly true, are wrong, 
then half the actions of our lives are wrong. 
All dress which conceals or diminishes de- 
fects ; all civilities to persons we dislike ; all 
trying to preserve credit or a respectable ap- 
pearance, if really poor ; all appearance of 
cheerfulness when corroded by affliction, is 
abominable falsehood. Nay, this doctrine 
charges lying on the holy apostles, on the 
Kedeemer, and on Jehovah himself. Joshua's 
appointed stratagem at Ai, Josh. viii. 2, Gid- 
eon's affrighting the enemy by his lamps and 
pitchers, Judg. vii. 16, our Saviour's making 
as though he would have gone farther, Luke 
xxiv. 28, Paul's taking upon him a vow, and 
circumcising Timothy, were all wicked lies, 
according to this admired doctrine of WpUas- 
ton. Truly, if this doctrine were once admit- 
ted, what endless scruples would perplex us, 



ITS VICARIOUSNESS. 35 

and what inroads should we make upon Chris- 
tian integrity every hour of our lives ! 

If the transfer of our guilt or penalty to 
Christ, be impossible or unjust, then it is im- 
possible or unjust to grant mankind any fa- 
vour on account of what Christ has done 5 for 
advantage can no better be transferred than 
disadvantage. Then titles of nobility, or fa- 
mily distinction, or wealth procured by the 
merit of a father, ought not to descend or be 
transferred to the child. Nay, our opponents, 
on this ground cannot avail themselves of 
Christ's having ^' opened a way of salvation" 
for them, as in so doing, they receive a bene- 
fit in consequence of what he did for them. 

If the vicariousness of the atonement as 
held by the orthodox, with scarcely any ex- 
ceptions since Christianity was established in 
the world, be admitted, it necessarily follows, 
either that Christ died in the stead of all men, 
or in the stead of some men. If instead of all 
men, then all are acquitted by the substitu- 
tion.* If any are held to answer the penalty 

* '* Either the death of Christ was not a real and 
perfect satisfaction for sin, or if it was, then upon every 



36 THE ATONEMENT. 

of their own sins, the atonement is not vica- 
rious as to them: there is no proper substitu- 
tion. So obvious is this argument, that it will 
generally be found that the thorough advocates 
of an indefinite atonement, deny that it was 
vicarious. 

OwEin's famous dilemma on this point has 
never met a solid answer. He says, Christ 
died, either for all the sins of all men, or for 
some of the sins of all men, or for all the sins 
of some men. If for all the sins of all men, all 
will be saved. If for some of the sins of all 
men, none will be saved. If for all the sins of 
some men, some will be saved. 

principle of reason and justice, all that sin must be ac- 
tually forgiven and done away, which his death was a 
true and plenary satisfaction for. But on the suppo- 
sition that his death was not absolute, it vanishes into 
no redemption at all. Go over, therefore, fairly and 
squarely, to the lents of Socinus, or believe that Christ 
is the Lamb of God, who indeed and in truth taketh 
^way the sin of the world."— Toplady's Sermons. 



ITS TYPES. 



CHAPTER III. 

THE SYSTEM OF OLD TESTAMENT TYPES. 

The types of the Old Testament form an 
indispensable part of this discussion, though a 
part which cannot here be enlarged upon. 

It will be granted that there are such things 
as types 5 and that they conveyed right ideas 
on this subject. Then what are these ideas 1 
Certainly those of transfer and substitution; 
definite, both in object and result. This idea 
of transfer was so obvious to the ancient He- 
brews that they gave the very name of sin^ 
trespass^ and guilt, to the sin-offerings. Re- 
flecting Jews knew that the blood of beasts did 
not take away sin. They knew, that " if God 
were hungry he would not tell them," and that 
he "would not eat the flesh of bulls." They 
were often told that he had no delight in the 
mere forms of sacrifice. To offer acceptably, 
they must have offered in faith, which they 
could not do, without looking to a better sub- 
stitute. " These died in faith, not having re- 
4% 



38 THE ATONEMENT. 

ceived the promises, but having seen them afar 
off and embraced them," Heb. xi. 13. The 
ceremonial offerings were unworthy of the di- 
vine appointment, and of man's obedience, ex- 
cept they conveyed such reference to the great 
atonement. It is expressly said, they were ^'a 
shadow of things to come, but the body is of 
Christ," Col. ii. 17. 

Numerous passages in the New Testament 
speak of the death of Christ, in the same terms 
which were used in relation to Old Testament 
sacrifices. See Matt. xx. 28 ; Mark x. 45; 
Rom. iii. 25 ; 1 Cor. v. 7 ; 2 Cor. v. 21 ; Heb. 
i. 3, ix. 12, x. 10 ; 1 Peter i. 18 ; Rev. v. 9. 
Such as would evade the notion of Christ's 
being a true sacrifice for sin, are obliged to 
explain away all the meaning of these, and 
similar passages. Can a doctrine be true which 
demands such support 1 Let it not be forgot- 
ten, too, that this is not language which is 
merely occasional, but language which, in 
fact, characterizes both the Old Testament and 
the New. 

This mode of speaking in the New Testa- 
ment cannot be nullified by affirming, as Dx, 



ITS TYPES. 39 

Priestley* does with great zeal, that it was 
used, merely because it was familiar to Jews. 
In point of fact, this language is used in the 
New Testament, not in accommodation to 
ceremonial notions, or Jewish ears, but in its 
proper, exact, and primary import. The Old 
Testament use of such language is in the 
secondary sense. There it is indeed typical. 
The allusions are all to Christ. From his sac- 
rifice, the previous ones derive all their signi- 
ficance. By it they were all abolished. The 
victims and expiations offered for sins, says 
CALvmf "were called lrn^'irj!<, a word which 
properly signifies sin itself. By this appella- 
tion, the Spirit meant to suggest, that they 
were vicarious sacrifices, to receive and sus- 
tain the curse due to sin. But that which was 
figuratively represented in the Mosaic sacrifi- 
ces, is actually exhibited in Christ, the arche- 
type of the figures. Wherefore, in order to 
effect a complete expiation he gave his soul 
t2^*J< that is, an atoning sacrifice for sin^ Isaiah 
liii. 10, as the prophet says ; so that our guilt 
and punishment being as it were transferred 

* Theological Repository, vol. I. p. 123—135. 
t Institutes, Book 11. Chap. 16. Sec. 6. 



40 THE ATONEMENT. 

to him, they cease to be imputed to us." In- 
stead therefore of admitting these New Tes- 
tament expressions to be mere figures, we in- 
sist that the persons, places, transactions, &c. 
to which they allude were figures of the atone- 
ment, as is expressly affirmed, Heb. x. 1, and 
derive their exposition and luminousnessfrom 
the gospel. 

The effects of ceremonial sacrifices reach- 
ed only to those for whom they were offered. 
Some were appointed to be made for the sins 
of individuals, others for the sins of the nation, 
some for a single offence, others for the col- 
lective sins of the worshipper, but the effect 
in each case was limited to their intention and 
appointment. 

The ceremonial law provided no atone- 
ment for capital offences. When the offen- 
der's own life must be forfeited, no other life 
was to be taken as a substitute. This is cer- 
tainly typical of the New Testament arrange- 
ment. Final unbelief is a capital sin, and the 
offender must suffer the eternal consequences 
in his own person. The Lord Jesus is not a 
sacrifice on behalf of such an one : else justice 
would receive two victims. 



ITS TYPES. 41 

It is not necessary to go further into a 
discussion on this point ; our argument is 
supported by all that will be admitted, as de- 
noted by the types of the Old Testament, and 
it does not so need corroboration from this 
source, as to make it useful to dispute what 
may be questioned. 



42 THE ATONEMENT, 



CHAPTER IV. 

THE TERMS USED IN THE NEW TESTAMENT, 
IN RELATION TO THE ATONEMENT. 

Our review of this part of the evidence 
must be very brief, and will relate only to the 
point under discussion, viz., Is the atonement 
definite or indefinite 1 Let us consider, 

1. The term Propitiation, " He is the 
propitiation for our sins,'^ 1 John ii. 2. " Whom 
God hath set forth to be a propitiation," Eom. 
iii. 25. '' God sent his son to be the propitia- 
tion for our sins," 1 John iv. 10. A propitia- 
tion is that which propitiates ; or causes the 
offended person to be favorable. If it does 
not have that effect, it is not a propitiation. 
It is something else. Was a real propitiation 
made for all 1 Then Jehovah is propitious to 
all. Was no real propitiation made for any 1 
Then no sinner can find mercy. 

It is not surprising that some are anxious 
to discard the notion of propitiating the 
Divine Majesty, because this is a necessary 



SCRIPTURE TERMS. 43 

point to be gained, ere the true doctrine of 
the atonement can be set aside.* Hence they 
object to the use of the term satisfaction on 
this subject. But though this exact word is 
not found in our translation, the thing itself 
is often mentioned and implied. If any prefer 
to speak of satisfying Divine justice, or hon- 
oring the Divine law, we will not dispute ; but 
take it as conceded, that Jehovah, who is Jus- 
tice and the Law, needed to be satisfied and 
honoured. 

2. Ransom, " Deliver him from going 
down to the pit, for I have found a ransom," 
Job xxxiii. 24. " The son of man came to give 
his life a ransom for many," Matt. xx. 28. 
" Who gave himself a ransom for all," 1 Tim. 
ii. 6. A ransom is the price paid to redeem a 
slave from bondage, or an offender from pun- 
ishment. When paid it redeems those for 
whom it was offered, and no others. Be it 
never so great, it extends only to the stipula- 
tions of the covenant. If the parties be just, 
all are released for whom the ransom is paid. 

Were all men ransomed, and only a part 
set free 1 It is not pretended. Then what 
* See Appendix D. 



44 THE ATONEMENT. 

shall be done with this term 1 Here it stands 
descriptive of the atonement. It is interpret- 
ed by critics, especially the term used 1 Tim. 
ii. 6, (avTilvTQov^^ a ransom for the life of a cap- 
tive by giving up the life of another person* 
and DwiGHT affirmsf that " no language could 
be more explicit or forcible." The expression 
IS neither explicit nor forcible, in relation to 
the atonement, if it do not naturally and neces- 
sarily ransom a single soul. 

3. Price, " Ye are bought with a price," 
1 Cor. vi. 20. " The church of God, which he 
hath purchased with his own blood," Acts xx. 
28. " Until the redemption of the purchased 
possession," i.e. the church, Eph. i. 14. "A 
peculiar [literally purchased^ people," 1 Peter 
ii. 9. 

How monstrous is the thought of the Fath- 
er giving only a part of those who have been 
"bought with blood." When the price is 
paid, the thing purchased cannot be justly 
withheld. That the application is as exten- 
sive as the provision, is the very idea of price, 
or purchase. The Scriptures nowhere say, 

♦ Hyperius, in Leigh's Critica Sacra. 
t Sermon LVI. 



SCRIPTURE TERMS. 45 

that he bought every man individually. But 
they do say he bought some. 

4. Atonmmnt, Our version has the word 
frequently in the Old Testament, but only 
once in the New, viz. Eom. v. 11, where for 
uniformity sake it should have been rendered 
reconciliation. But our translators evidently 
regarded the words as synonymous. The 
proper word for atonement (daafiog) occurs 
in the original in several places, and is ren- 
dered, as in John iv, 10, propitiation. The 
Hebrew word ^5^ to cover, or hide, is ren- 
dered almost invariably in the LXX by the 
cognates of the above Greek word, and in our 
translation by atone. 

How frivolous is it to aver that when 
Christ is positively said to cover or hide guilt, 
he only made it possible for the Father to do 
so. To cover, to atone, &c., are never used 
in this contingent sense in ordinary human 
intercourse. What does not cover guilt is 
not a covering to guilt. Whatever atones 
for a man, makes him at one with the offended 
party. 

It involves a true pacification, or it is not 
an atonement. Atonement is not a mere pro- 



46 THE ATONEMENT. 

bable means of expiation, but expiation is the 
assured means of atonement. The extent of 
the atonement, therefore, in regard to man's 
salvation, is exactly the extent to which their 
sins are expiated, or covered, and Divine jus- 
tice appeased. This obvious import of the 
term, has made Unitarians, from Crellius 
down to this day, always anxious to depict 
Jehovah as not needing to be conciliated 
toward man, but only man toward God. This 
position having become a favorite one with 
many theologians, shows how Socinianism is 
creeping forward. We shall speak of this 
under the next term. 

5. Reconciliation, " That he might recon- 
cile both unto God in one body," Eph. ii. 16. 
" It pleased the Father that in him should all 
fulness dwell, and (having made peace through 
the blood of his cross) by him to reconcile all 
things unto himself," Col. i. 19, 20. 

Reconciliation denotes the establishment 
of harmony between those who were at vari- 
ance. The sinner is in rebellion. His heart 
is " enmity against God," and in consequence 
he is a child of wrath, lying under the Divine 
displeasure and in danger of being destroyed 



SCRIPTURE TERMS. 47 

under the indignation of his offended God, 
Heb. X. 26, 27 5 Rom. v. 9, 10. Hence the 
ministry of the gospel is called the " ministry 
of reconciliation." 

In the atonement, God is reconciled to 
man, as well as man to God.* The preva- 
lence of sacrifices in all ages, among all peo- 
ple, and especially of human sacrifices, shows 
a universal impression of the necessity of ap- 
peasing the Divine Being. Jewish sacrifices 
were offered, not to pacify the offender toward 
his Maker, but his Maker toward the offender. 
An essential part of the mediation of Christ is 
to " make intercession" with God on behalf of 
sinners, John xvii. 20 — 22 ; Eph. ii. 16. It is 
said in 2 Cor. v. 19, " God was in Christ, re- 
conciling the world unto himself — " hy not 
imputing their trespasses unto thera^ That is, 
by forgiving them. Job offered burnt offer- 
ings according to the number of his children, 
to atone for them, " if they had sinned or 
cursed God in their hearts," Job i. 4. So in 
the case of Job's friends. The Lord said to 
Eliphaz the Temanite, " My wrath is kindled 

* See the reasoning of Magee on this point. — 
Appendix D. 



48 THE ATONEMENT. 

against thee and thy friends, for ye have not 
spoken of me the thing- that is right, as my 
servant Job hath. Therefore take unto you 
now seven bullocks and seven rams, and go 
to my servant Job, and offer up for yourselves 
a burnt offering, and my servant Job shall 
pray for you, for him will I accept, lest I deal 
with you after your folly," Job xlii. 7, 8. See 
also Ex. xxxii. 30, 32 ; Num. xvi. 46, 48, and 
XXV. 11, 13 I Lev, iv. 20, 26, 31, 35, and xix. 
22, with many other places. 

For this use of the word we have the au- 
thority of our Saviour himself. " If thou bring 
thy gift to the altar, and there rememberest 
that thy brother hath aught against tkee^ leave 
there thy gift before the altar, and go thy 
way ; first be reconciled to thy brother, and 
then come and offer thy gift," Matt. v. 23. 
Here it is obvious the offender is to be recon- 
ciled to the offendedj by agreeing to his terms, 
and so turning away his displeasure. 

We thus see what " reconciliation" means. 
Christ's work is certainly a work of reconci- 
liation. The extent of that work is of course 
the extent to which rebellious man becomes 



SCRIPTURE TERMS. 49 

reconciled to God, and the Divine displeasure 
removed. 

Old fashioned theologians declared three 
things to be required in order to our being 
reconciled to God. 1st, That a mediator 
should make intercession for us. 2d, That 
he should satisfy the offended party. 3d, 
That he should provide that the offender 
should offend no more. If this be reconci- 
liation, and if the reconciliation of men to God 
be the intended and necessary consequence of 
the work of Christ, it follows that it must be 
commensurate to the number of the saved, 
and no more. 

6. Redemption, '' Justified through the re- 
demption that is in Christ," Rom. iii. 24. " In 
whom we have redemption through his blood," 
Eph. i. 7. " Redeemed from your vain con- 
versation by the blood of Christ," 1 Pet. i. 18. 
" Thou hast redeemed us to God by thy 
blood," Rev. v. 9. 

Our antagonists admit that redemption 
is particular, but make a distinction between 
atonement and redemption. The only differ- 
ence I can trace between the words is, that 
atonement seems to refer chiefly to guilty and 
5* 



50 THE ATONEMENT. 

redemption to the effects of guilt. In other 
words, atonement respects God, as made to 
Him J redemption respects men, as secured to 
them. The difference is in precise accord- 
ance with our doctrine, because an atonement 
naturally implies, that he to whom it is of- 
fered is satisfied, and he for whom it is made, 
is released. Dwight affirms, "exactly the 
same thing is here taught, [that is, in the text 
speaking of Christ's redemption,] as in those 
passages where Christ is declared to have 
given himself a ransom.^^ 

As this term is admitted to imply particu- 
larity, it needs no remark further, except to 
say, that the indefinite scheme, entirely de- 
prives Christ of the endearing and scriptural 
name of Redeemer^ and restricts that title to 
the Father! The Father redeems whom he 
will, making use of general means secured by 
the Son ; but the Son cannot be said to redeem 
one man more than another !* 

* President Edwards seems to make no such dis- 
tinction between atonement and redemption, as that 
which is lately resorted to. He calls his immortal 
work, " The History of Redemption." — According to 
the advocates of such a distinction, he wholly mistook 
the proper title to his book ! If their position be cor- 



SCRIPTURE TERMS. 51 

7. I shall only adduce one other term, viz. 
Sacrifice : " Christ hath given himself for us an 
offering and a sacrifice to God," Eph. v. 2. 
" He put away sin by the sacrifice of himself," 
Heb. ix. 26. " The Lamb of God," John. i. 
29. " The Lamb slain from the foundation of 
the world," Eev. xiii. 8. " This man [priest] 
after he had offered one sacrifice for sins for 
ever sat down on the right hand of God," Heb. 
X. 12. " Christ our passover is sacrificed for 
us," 1 Cor. V. 7. Among the numerous other 
passages which speak this language, see Matt, 
xxvi. 28 ; Acts viii. 32, 33 ; Rom. v. 6—10 ; 
2 Cor. V. 21 ; Heb. i. 3, and ix. 12—28, and x. 
10, 14, 19 ; 1 Pet. i. 18, 19 ; John iv. 10, and 
Rev. V. 9—12. 

rect, the history of the Atonement might be given, but 
the history of Redemption could only be compiled after 
the consummation of all things. 

He says, " There are two things intended by 
Christ's purchasing redemption, viz. his satisfaction 
and his merit. All is done by the price that Christ 
lays down. But the price that Christ lays down does 
two things. It pays our debt, and so it satisfies. By its 
intrinsic merit, and by the agreement between the Father 
and the Son, it procures a title for us to happiness, and 
so it mm^s." History of Redemption, Part II. Sec. 1. 



52 THE ATONEMENT. 

No sacrifice can be indefinite and general 
in its nature. It must refer, expressly and 
solely, to those, by whom, or for whom it is 
offered. 

When Christ is called our '^ passover^^^ the 
distinct and specific character of his work is, if 
possible, more forcibly displayed than by pas- 
sages which speak of him simply as a sacrifice. 
The paschal lamb was neither offered, nor 
eaten, but by the Jews only. 

The argument, from the terms which have 
now been adduced, cannot be evaded, by ob- 
jecting that they are expressions borrowed 
from natural occurrences, and must be under- 
stood in a figurative sense* We must use 
them as the Scriptures use them. Are they 
figures 1 Then let us ascertain what images 
we must form in the mind, according to these 
representations. Why are figures adopted 1 
To make subjects plainer. Let us not disre- 
gard a figurative sense, as though it were no 
sense at all. Do these terms, then, (granting 
them to be figures,^) intimate any such atone- 

* Mr. Veysie will not allow the language of the New 
Testament, which speaks of Christ as a "sacrifice," a 
"sin offering,'' a '' ransom," &c.j to be merely figura- 



SCRIPTURE TERMS. 53 

ment, as some modern theologians maintain I 
Their atonement uttely discards substitution, 
sacrifice, expiation, or price. Yet these are 
the very ideas contained in these figures. 

Besides, we are to consider, not only what 
such terms intimate to us^ but what they did 
intimate, to those to whom the Scriptures were 
first addressed. What ideas would they con- 
vey to the minds of Jews and Pagans, brought 
■up, as they were, to a sacrificial religion '? 
Certainly, even stronger notions of the sacrifi- 
cial character of the atonement, than they can 
possibly convey to us. The Apostles must 
have been aware of the efl^ect of such expres- 

tive. He says, " This is not, as the Socinian hypothesis 
asserts, figuratively, or merely in allusion to the Jewish 
sacrifices, but analogically ; because the death of Christ 
is, to the Christian church, what the sacrifices for sin 
were, to the worshippers of the tabernacle.* And, ac- 
cordingly, the language of the New Testament does 
not contain merely figurative allusions to the Jewish 
sacrifices, but ascribes a real and immediate efficacy to 
Christ's death, an efficacy corresponding to that which 
was anciently produced by the legal sin offisring." 

Bampton Lectures, Sec. 5. 

* The same sentiment is expressed, perhaps more accurately, 
by Magee, when he says, "the sacrifices for sin were so appointed 
that they should be to the worshippers of the Tabernacle, what 
the death of Christ is to the Christian church." 



54 THE ATONEMENT. 

sions, on persons accustomed to expiatory 
and piacular offerings 5 and unless they meant 
them to inculcate such notions, would have 
used other terms to represent the death of 
Christ. 

The doctrine of indefinite atonement not 
only deprives of all meaning the types of the 
Old Testament, but the positive terms of the 
New. On this theory, Christ expiated no one's 
guilt. He neither ransomed^ reconciled^ redeem- 
ed^ purchased^ or washed any one. In fact, 
he made no atonement at^all ! Thus, under the 
pleasing notion of extending the grace of the 
gospel, and making the work of Christ more 
illustrious, the way of salvation is deprived of 
all efficacy. Grace becomes no more grace. 
The work of Christ, instead of being a " great 
salvation," is made a mere appendage of salva- 
tion, so unimportant, that even the damned 
share it in common with the saved ! 



DIVINE JUSTICE. 55 



CHAPTER V. 

THE JUSTICE OF GOD. 

Justice to Christ requires that he should 
know for what, and for whom,'he suffered , and 
that the benefit of his death should not be sus- 
pended on any contingency. 

With such an indefiniteness, Christ would 
have suffered wholly in vain, had no man be- 
lieved. If it had not been settled that some 
should certainly believe, he did not know, 
when on the cross, but that his atonement 
would be in vain. 

Waiving the idea of contingency, and 
recurring to fact, we find that on the principle 
of an indefinite atonement, the Saviour did 
actually suffer in vain, to a great and awful 
extent ; a great multitude of those in whose 
stead he suffered not deriving from it any title 
to eternal life. 

If Christ did not perform all that was re- 
quired for human salvation, then he is not "^ the 



56 THE ATONEMFNT. 

author and finisher of our faith." If he did 
perform all that was requisite for the salvation 
of all men, then is the Father unjust in allowing 
any to perish. It would at least be unjust to 
allow the heathen to perish, merely because 
ignorant of the gospel 5 seeing that " faith 
cometh by hearing," and is the appointed mode 
of receiving Christ. Grant that it is by 
man's sin, (for those who know the joyful sound 
should publish it to all men,) yet why 
should millions perish, because the " little 
flock" neglects its duty '? And whose sin was 
it that those perished to whom it was actually 
forbidden to publish the gospel 1 " Then 
Jesus sent forth the twelve and commanded 
them, saying, Go not into the way of the Gen- 
tiles, and into any city of the Samaritans 
enter ye not," Matt. x. 5. They were for- 
bidden of the Holy Ghost to preach the word in 
Asia," Acts xvi. 6. 

The case is very plain with regard to the 
Gentile world, before the birth of Christ ; for 
the Jews were not commanded to " teach all 
nations." These nations perished, not through 
the culpable neglect of those who kept the 
oracles of truth, but because Jehovah made no 



DIVINE JUSTICE. 57 

provision for their obtaining his revealed 
will. 

To consider sin exclusively in the light of a 
DEBT, and Christ as paying that debt, is not 
correct , yet this is one light in which we must 
view it, for the Scriptures frequently so speak, 
Matt. vi. 12, and xviii. 23—34. Luke vii. 40— 
42, and xi. 4, &c. If Christ paid the debt of 
those for whom he undertook, justice requires 
that they should be discharged.* 

Another aspect under which Christ's work 
is often exhibited is that of legal surety, or 
substitute. Heb. vii. 22, Eom. iv. 25, and 
v. 16—21; Phil. iii. 9; Isa. xlv. 24, 25; 
2 Cor. V. 21 ; 1 Pet. iii. 18 ; Titus ii. 14 ; Gal. 
iii. 13. This matter of substitution has been 
considered under the head Vicariousness of 
the Atonement, and will therefore be only 
named here as part of the argument. If Christ 
be indeed the surety or substitute for any, 
then Divine justice will necessarily look to 

** Pres. Edwards, speaking of Christ as ''paying a 
valuable price, a price of infinite value," says, " that 
price, as it respects a debt to be paid, is called satisfac- 
tion ; and as it respects a positive good to be obtained, 
is called meri^.— Hist, of Rrdemption, Part II. Sec. 1. 
6 



58 THE ATONEMENT. 

him, thus undertaking their cause. If pay, or 
punishment, or something accepted instead 
of pay or punishment, has been accepted of 
Christ, by the Father, how can justice inflict 
the penahy, on those for whom the substitute 
had been accepted 1 

Believers are said to be r purchased ipeoigley 
Job xxxiii. 24 , Matt. xx. 28 5 1 Cor. vi. 20 , 
Eph. V. 14 5 1 Pet. ii. 9, &c. If these, and 
many similar passages, be at all intelligible to 
a plain reader, he must infer that Divine jus- 
tice abundantly secures to Christ his " pur- 
chase," his ^'possession." 

In the eternal covenant of grace believers 
were given to Christ.^ " Thou hast given 

* Dr. DwiGHT, after adducing various passages to 
show that there was truly a Covenant of Redemption 
between the Father and Son, says, " It is to be obser- 
ved> that in all these passages, the reward promised to 
Christ consists in giving persons to Mm as seed. These 
are undoubtedly no other than the General Assembly 
and Church of the First Born; styled elsewhere chil- 
dren of God; little children; sons and daughters. 
They are his own people, those in whom he has a pe- 
culiar propriety ; persons justified, who in this manner 
have become his portion. His spoil, his seed, the re- 
ward of his sufferings, is to consist of these."— Theo- 
logy, Ser. 4S. 



DIVINE JUSTICE. 59 

him power over all flesh that he should give 
eternal life to as many as thou hast given him^^^ 
John xvii. 2. " I have manifested thy name 
unto the men which thou gavest me out of the 
world,'* John xvii. 6. These constituted his 
reward, and the glory of God in their salvation 
was "the joy that was set before him," when 
" he endured the cross, despising the shame," 
Heb. xii. 2. 

If the doctrine of general atonement were 
true, what a spectacle would it present ! The 
Son so loving all men as to humble himself, 
take upon him the form of a servant, and shed 
his blood to redeem them from death, while 
Satan has as yet, in all ages, triumphed over 
the vast majority ! Millions of the very per- 
sons for whose transgressions Christ was 
wounded, and whose sins he bore in his own 
body on the tree, held by the Father to an- 
swer for those same iniquities, and " suffering 
the vengeance of eternal fire !" How, thus, 
could the prophecy be true, that Christ should 
see of the travail of his soul and be satis- 
fied 'J Isa. liii. 11. 



60 THE ATONEMENT. 



CHAPTER VI. 

THE ESSENTIAL DEITY OF CHRIST AND UNITY OF 
THE DIVINE NATURE. 

Though in the great system of salvation, 
Christ assumed the office of Mediator, yet he 
did not cease to be God. We must not there- 
fore separate his designs as Jehovah, from his 
designs as Mediator. Christ had not a differ- 
ent plan from the Father, nor did he mediate 
without any plan at all. He must have known 
precisely what he undertook. He knew whom 
the Father and himself had " predestinated to 
the adoption of sons." He could not therefore 
take upon himself this work and suffering for 
an indefinite number of sinners, because he 
knew the exact number of the elect, and the 
certainty that no others would be saved. It 
is worthy of remark, that in the very connec- 
tion, where the Saviour is speaking of his 
sheep, as being given to him by the Father, he 
adds, '' I and my Father are one," John x. 29. 



DEITY OF CHRIST. 61 

This part of the argument is highly import- 
ant, for the nature of a transaction is to be 
learned from the intention of the parties. All 
admit that the Father did not intend to save 
all men. How then could such be the inten- 
tion of the Son 1 If the Trinity be unity, the 
will of Christ is the will of the Father, and the 
will of the Holy Spirit — that is, the will of the 
ONE GOD. If that positive will, be, to save 
all men, it fails, for all are not saved. If it 
were first willed to accomplish a plan of sal- 
vation for all men, and th^n it were wdlled to 
pass by a part, the Divine nature is mutable. 
If the Son had different intentions from the 
Father, then the Divine Unity is destroyed. 
If the Son prepare to save all, and the Holy 
Spirit to convert all, but the Father choose 
some only, then what a disagreement in the 
Trinity ! What jarring purposes ! Rather, 
what stupendous movements without a pur- 
pose ! 

The doctrine of an indefinite atonement 
cannot be based upon the sufficiency which is 
in Christ. That sufficiency is of course infinite, 
and would avail for devils as well as men, so 
far ^^mere value is concerned. The question, 
6* 



62 THE ATONEMENT. 

in this discussion, is not for whom it is suffi- 
cient, but for whom it was offered and accepted. 

The covenant of mercy, let it be remem- 
bered, between the persons of the adorable 
Trinity did not take place in time, but in eter- 
nity. If the Son, with the Father, framed the 
decree of election, the atonement can be noth- 
ing else than a perfect adaptation of means to 
the intended end. 

It then remains that it was the determi- 
nate will of the Divine Eedeemer to save pre- 
cisely those who will be saved, and no more. 



UNION OF CHRIST TO BELIEVERS. 63 



CHAPTER VII. 

THE FEDERAL UNION BETWEEN CHRIST AND HIS 
PEOPLE. 

This doctrine has always been maintained by 
Baptists and by the Orthodox generally. Such 
a union is shown in several scriptures. Christ 
is called '' the last Adam," 1 Cor. xv. 45. 
" The husband is the head of the wife even as 
Christ is the head of the Church. For we are 
members of his body, of his flesh, and of his 
bones," Eph. v. 23. To these quotations 
might be added all the places where believers 
are said to be dead with Christ, buried with 
him, risen with him, alive with him, &c., and 
especially the 5th Ch. of Romans, where the 
subject is largely treated.* 

According to this doctrine, the covenant of 
grace is made with Christ, not as a single per- 
son, but as a common head representing the 

♦ For a good discussion of this doctrine, see Wit- 
.^lus, in his Irenicum. 



64 THE ATONEMENT. 

elect. What he promised in the covenant, he 
promised on their behalf, and what he received, 
he received on their behalf. "For their sakes 
I sanctify myself," said the Redeemer, " that , 
they also might be sanctified," John xvii. 19. 
Hence grace is said to be " given us in Christ 
before the world began," 2 Tim. i. 9. 

This federal union certainly places part of 
the human family in a different situation from 
the rest ; Christ being the covenant head of a 
part, and not of the whole. All men are not 
*' chosen in Christ before the foundation of the 
world ;" much less are they " the body of 
Christ," and " members of Christ." The ex- 
quisite and forcible parable of our Saviour, 
John X., instructs us largely on this point. It 
is there said, " he calleth his own sheep by 
name, and leadeth them out." — *' All that 
come before me [a<s Messiahs'] are thieves 
and robbers, but the sheep did not hear 
them." — *' The good shepherd giveth his life 
for the sheep." — " I know my sheep, and am 
known of mine, and I lay down my life for the 
sheep." And I give unto them eternal life 
and they shall never perish, neither shall any 
pluck them out of my hand. My Father, 



UNION OF CHRIST TO BELIEVERS. 65 

which gave them me is greater than all, and 
none is able to pluck them out of my Father's 
hand. I and my Father are one." 

The term sheep in these passages, is not 
to be restricted to those who then actually be- 
lieved, but refers evidently to the whole body 
of the elect 5 both to those who had lived be- 
fore he spoke, who he says did not hearken to 
pretended Messiahs, v. 8 5 and those who 
should live after, who he says shall be brought 
in so as to form one flock under one shep- 
herd, V. 16. 

If the Saviour had no more connection 
with these than with the rest of mankind, the 
whole parable becomes absurd and false. All 
the passages which speak of our dying, rising, 
living, &c., in and with Christ, become nuga- 
tory. In short, to maintain a general atone- 
ment, the entire doctrine of the federal union 
between Christ and his people must be aban- 
doned. And by those who maintain such an 
atonement, generally, it is abandoned ! 

One of the prominent reasons given for re- 
linquishing this precious doctrine of union to 
Christ, is, that it implies the absurdity of eter- 



66 THE ATONEMENT. 

nal justification. But this is by no means the 
fact. 

The eternal purpose of God to create the 
world, did not make the world exist from 
eternity, but was compatible with leaving it a 
chaos till the appointed time. So the mem- 
bers of Christ are under sin and condemnation 
till renewed by grace. The union though 
eternal in decree^ becomes vital in time. As 
we fell by Adam's transgression, though we 
did not then actually exist, so we are regarded 
as members of the body of Christ in the eter- 
nal council of God, before we actually exist. 
Thus, Gentiles which were not yet brought to 
a knowledge of Christ, are expressly called 
Christ's sheep, John x. 16. And thus, Christ 
is said to be " the Lamb slain from the foun- 
dation of the world." 



ITS DECLARED EFFECTS. 67 



CHAPTER VIII. 

THE DECLARED EFFECTS OF THE ATONEMENT. 

There is a large class of texts which show 
that all men are not absolutely saved, which I 
will not quote, because they are so commonly 
remembered, and so universally understood. 
These effectually prove that the saving effects 
of the atonement are limited. 

The class of passages of which a few spe- 
cimens will now be adduced, show that those 
for whom the atonement was made^ are abso- 
lutely saved by it. 

"By the blood of thy covenant, / have sent 
forth thy priso?iers^ out of the pit wherein is 
no water," Zech. ix. 11. " Christ is made unto 
us wisdom and righteousness and sanctifica- 
tion and redemption," 1 Cor. i. 30. " While 
we were yet sinners, Christ died for us, much 
more then, being now justified by his bloody 
we shall be saved from wrath through him. 
For if, when w^e were enemies, we were recon- 



68 THE ATONEMENT. 

died to God by the death of his Son, much 
more being reconciled we shall he saved by his 
life," Eom. v. 8 — 11. ''God hath appointed' 
us to obtain salvation by our Lord Jesus 
Christ," 1 Thess. v. 9. "Who his own self 
bare our sins in his own body on the tree," 
1 Pet. ii. 14. " By his own blood, he entered 
into the most holy place, having obtained eter- 
nal redemption for us," Hebrews ix. 12. " By 
one offering he hath perfected for ever them 
that are sanctified," Heb. x. 14. '' He hath 
redeemed us from the curse, being made a 
curse for us, Gal. iii. 13. He '' blotted out the 
hand-writing of ordinances, that was against 
us, and took it out of the way, nailing it to 
his cross," Col. ii. 14. In whom we have re* 
demption through his blood, even the forgive- 
ness of sins," Col. i. 14. " Who hath saved' 
us^ and called us with a holy calling, not ac- 
cording to our works, but according to his 
own purpose and grace, which was given us 
in Christ Jesus, before the world began^ 2 Tim. 
iv. 19. '' By his knowledge, [that is, the 
knowledge of him,] shall my righteous ser- 
vant justify many, for he shall bear their ini* 
quityy'^ Isa. v. 3, IL " Thou wast slain and 



ITS DECLARED EFFECTS. 69 

hast redeemed us to God, by thy blood out of 
every kindred and tongue and nation," Eev. 
V. 9. " Ye were not redeemed with corrup- 
tible things," 1 Pet. i. 18. " The church of God, 
which he hath 'purchased^'' Acts xx. 28. 8ee also 
Dan. ix. 24 ; Matt. i. 21 5 Rom. viii. 30, 32; 1 
Thes. i. 19 ; 1 Cor. vi. 20 ; 2 Cor. v. 18 ; Titus 
ii. 14 ; Gal. iv. 4, 5 5 1 John i. 7, and 35 ; 
Eph. ii. 16 ] Col. i. 20 ] Heb. i. 3, and ix. 13, 14. 
Nothing indefinite appears in these passagesr 
The efl!ects are specific and certain. They 
flow naturally and necessarily from the atone- 
ment.* They involve all blessings for time 

* The eloquent Robert Hall, speaking of what he 
calls " the inherent sufficiency of the sacrifice of Christ,'* 
says, " the immediate eflfect of Christ's death is the im- 
putation of his righteousness to the believer ; and this 
righteousness produces an instant acquittal from pun- 
ishment. But such was the exuberance of his merits, 
such the dignity of his person, and the high compla- 
cency of the Father in his work, that it was worthy of 
him to bestow on them who were members of his Son, 
greater blessings than those which their first parents 
had forfeited. It was not merely to relieve from misery 
that Christ died; it was not only justification that was 
the fruit of his sufierings, but adoption into the family 
of heaven, the privilege of sons and daughters. 

Christ has added to our original brightness ; he has 
7 



70 THE ATONEMENT. 

and eternity, Eom. viii. 30 — -32* They are 
effects which do not^ occur in relation to all 
mankind, and could not be affirmed of all. It 
is certainly reasonable to measure the atone- 
ment by its specific, certain, natural, and ne- 
cessary effects, and to consider its efficacy as 
co-extensive with such effects, 

Jesus merited, and of course secured, as the 
above texts and many others fully prove, a com- 
plete salvation ; including not only conversion, 
sanctification and glory, but the repentance 
and faith, which were prerequisites. If he 
did this for all, then all are saved. If he did 
less than this for any, then of such none are 
saved. 

The indefinite system, as has been already 
shown, instead of extending the effects of 
Christ's death, deprives it of all effects. It 
boasts of its sufficiency to save all, but denies 
its efficacy in saving any. It makes the Sav- 
iour to have obtained reconciliation for those 
who die under Divine displeasure , grace for 



not only redeemed us from the first transgression, but 
accumulated blessings which man, even in innocence, 
could never have obtained." 



ITS DECLARED EFFECTS. 71 

those who never obtain any ; remission of sins 
for those who bear for ever their own guilt and 
punishment ; salvation for those who are eter- 
nally lost ! 

Or, it makes the atonement to have done 
none of these things for any, but to have been 
a tragedy acted before the universe, to show 
the displeasure of God against sin. According 
to that system, however, it was not even this, 
but a mere/flrce, an illusion ; for as no person's 
sins were imputed to Christ, that displeasure 
was either wholly pretended, or grievously 
misplaced. 

Or, it separates cause and effect; and 
makes Christ to have created, by his merit and 
sufferings, sufficient cause for man's salvation, 
leaving it to the Father to give it effect or not. 

This distinction between cause and intend- 
ed effect, is as unphilosophical as it is un- 
scriptural. If the mover intend a certain 
effect, and his cause be adapted to that effect, 
why is it not effected \ Because, say some, 
the decree of redemption was made in the order 
of nature, before the decree of election. 
That is, Jehovah decreed the system of atone- 



72 THE ATONEMENT. 

ment through his Son, and then decreed salva- 
tion through him to such as he chose. But such 
an order of succession in the decrees of God 
cannot be proved. Besides, if this were true, 
the Divine Being resolved upon the stupendous 
work of redemption, before he had settled any 
particular object to be gained by it ! If the 
whole plan and purpose were before God when 
he made the eternal covenant, the argument 
from an order of succession in decrees, falls 
to the ground. 

Some, to avoid this separation of cause 
and effect, attempt to separate into parts the 
cause itself, and speak of the effects of Christ's 
obedience and the effects of his sufferings, I 
am not aware of a single passage of Scripture 
which authorizes this separation. These 
effects may be distinguished^ but not separated. 
His obedience would not have been efficacious 
for man's redemption without suffering, nor 
his suffering without obedience. The work 
of redemption is a great whole^ originating 
in the love of the Father, secured in the suffer- 
ings of the Son, and tipplied by the energies of 
the Spirit. It was an ample and well arranged 



ITS DECLARED EFFECTS. 73 

means to accomplish something which God in- 
tended, and must infallibly effect all that inten- 
tion and no more.* 

It might have been sufficient, to have rested 
the w^hole argument upon any one point ad- 
duced in this brief discussion. But there is an 
overwhelming corroboration of proof, when the 
different kinds of evidence are brought togeth- 
er. Then is seen how perfectly congruous a 
definite atonement is with the other truths of 
God's word. Difficulties occur, after all ; but 
they are fewer than attach to any other scheme, 
and are not greater than belong to any other 
matter of pure revelation. At any rate, the 
Divine oracles have been referred to at each 
step of this imperfect discussion. Any one 
may multiply the references tenfold by the 
aid of a Concordance, or the margin of his 
Bible. By adhering to Scripture declarations, 
and admitted truths, I have avoided the sub- 
tleties of human logic, and have secured for 
my plain statement, at least one advantage, viz. 
that all who read may understand. 

If the doctrine I maintain be contrary to 

See Appendix F. 
7* 



74 THE ATONEMENT. 

Scripture, it will be necessary in proving it so, 
to show, how these various passages, which 
seem to speak a particular atonement, are to be 
understood : — that the moving cause of the plan 
of redemption was not special mercy to the 
elect:— that the atonement is not vicarious : — 
that types do not convey right ideas on the 
subject, or that there are no types at all : — that 
the terms used in the New Testament, are not 
rightly interpreted in this discourse : — that 
Divine Justice is compatible with exacting the 
penalty of the law, both upon the surety and the 
offender: — that Jesus Christ is not a Divine 
Saviour : — that it was the intent of the atone- 
ment to save all : — and that its effects are not 
absolute^ but possible. 

Leaving these difficulties to be overcome 
by such as maintain the creed which involves 
them, I proceed to notice those which may 
seem to embarrass our own. 



OBJECTIONS. 75 



CHAPTER IX. 



OBJECTIONS. 



Obj. 1. This doctrine is incompatible with 
those texts which speak of Christ'* s dying ^^ for 
the whole world^'* for " all men^'^ &c. ^ 

If I am not mistaken, these passages are ad- 
duced, not so much to be urged in their fullest 
import, as to counterpoise such texts as have 
been quoted, and leave the doctrine to be 
deduced from other scriptures. No one ought 
to deal thus with the word of God. Scripture 
is not to be arrayed against scripture, that both 
statements may be neutralized and a medium 
adopted. It corresponds with itself, and is all 
consistent. That consistency is not always 
visible to us in this imperfect mode of ex- 
istence; but it will hereafter be made plain. 
It is now our duty to take every part of God's 
word in its broad and obvious meaning, accor- 
ding to the tenor of Scripture, and the best in- 
terpretation of each passage. 



76 THE ATONEMENT. 

The term "world" occurs in Scripture 
about a thousand times, and in a great variety 
of senses. The significations of the word in 
each place, must be decided by the connection. 
I find very few instances in which it can be sup- 
posed to mean all human beings, still fewer 
where it must have this signification. It is said 
" all the world should be taxed," though the 
Eoman Empire is meant. " All the world won- 
dered after the beast," though there were 
saints then warring againt him. 

Even in the same passages the import is 
sometimes various, as for instance — ^" He was 
in the world, and the world was made by him, 
and the world knew him not." " God sent 
not his Son into the world to condemn the 
world, but that the world through him might 
be saved," John iii. 17. In each of these 
passages there are three senses to the word, in 
as many lines. 

The text 1 John ii. 2, *' He is the propitia- 
tion for our sins, and not for ours only, but for 
the sins of the whole world," which is so much 
insisted on, is merely intended to declare the 
universal character of the new religion. The 
word "propitiation" is too strong to allow 



OBJECTIONS. 77 

its application to all mankind, even on the 
scheme we oppose, for " God is angry with 
the wicked every day ;" — and to such as 
live and die wicked, he is never propitiat- 
ed. 

Great stress is laid upon the terms " all," 
and " all men," as used in reference to the 
atonement , and they are made to outweigh 
all the preceding arguments, and others of a 
similar character. The meaning of such terms 
must be established by the connection and the 
analogy of faith, which is the very point in de- 
bate. To decide the question by such terms is a 
petitio principii. They cannot be taken liter- 
ally in most cases without subvertiiig every 
doctrine of the word of God, and of course can- 
not be adduced as evidence in this controversy 
with any show of fairness or argument. Let us 
examine a few of them. It is said, Matt. xxi. 22, 
" All men [i. e. sorts of men] held John as a 
prophet." " All the beasts of the field " lodged 
in the ruins of Nineveh, Zeph. ii. 14. The 
Lord " upholdeth all that are bowed down." 
The same term is used both in reference to 
John's and Christ's baptism. " All the re- 
gion round about Jordan went out to John 



78 THE ATONEMENT. 

and were baptized," Matt. iii. 5. *' Jesus 
baptized, and all men came unto him." 
" Baptized more than John," John iii. 26. If 
the fullest latitude be given to these texts it 
will make not only all the Jews to have been 
baptized, but all of them to have been baptized 
twice! It is said, John xvii., that John came 
for a witness, "that all men through him 
might believe." But John's ministry reached 
only to the Jews. It is said all the Israelites 
gave their ear-rings to make the golden calf, 
which means only a part of such as had ear- 
rings. Peter said to Christ, " all men seek 
thee." When Paul became " all things to all 
men," it was only in all lawful things, to such 
persons as he had dealings with. Such passa- 
ges might be quoted in great numbers : " Come 
see a man that told me all that ever I did." 
"All seek their own." "Ye shall be hated 
of all men ;" but it is useless to multiply 
them. So far from forcing these passages 
when we interpret them in accordance with 
the doctrine now advocated, we give them 
their only fair, natural and consistent import. 
We give a meaning which must be received 
in relation to such passages as have been 



OBJECTIONS. 79 

quoted, or they are made false, and which 
even our opponents allow may be the true one 
in the passages brought against us. In ac- 
cordance with these passages we hold that 
Christ did indeed die for all sorts and ranks 
of men. 

Our opponents cannot object to this mode 
of interpreting these texts, seeing it is their 
own mode, always adopted in disputing those 
who adduce them in proof of universal salva- 
tion. And I am persuaded that universal sal- 
vation is as easily proved, and by the same 
sort of texts as universal atonement, and that 
the one fully involves the other. 

The general phrase "^ died for all men" is 
not in sacred Scripture. But '^he gave him- 
self a ra^'SDjI for all," &c. If we supply the 
word 771672, we make universal salvation. Sup- 
ply the word elect^ or sheep ^ or nations^ which 
both the connection and the analogy require, 
and all is plain. 

In the text, Heb. ii. 9, ''that he by the 
grace of God should taste death for every 
man," the word man is supplied. The origi- 
nal is vTT^Q TTarxo^yfor all — i. e. for all them of 
whom the apostle goes on to speak^ (v. 10,) 



80 THE ATONEMENT. 

^^the sons he would bring to glory," (v. 11,) 
" the sanctified,'' (v. 12,) " the brethren," &c., 
(v. 13,) " the children which God hath given 
me." Nor is it said that Christ died for the 
whole world, but " he is the propitiation for 
our sins, and not for ours only, but the sins 
also of the whole world." The nature of 
propitiation has been already alluded to, pp. 
42, 43, If such general expressions as are 
found in Scripture were used, and no phrases 
of our own substituted, there would be little 
danger of the people's learning an indefinite 
atonement. 

I do not dispute whether the death of 
Christ does not benefit all mankind. It is 
agreed that it does. His designs of mercy to 
part of the human family amend the condition 
of the whole. The blessings of common pro- 
vidence must be allowed to all, out of regard 
to the elect. The gospel blesses all by its re- 
straints and moral regulations ; which prevent 
much sin. The atonement moreover, is suffi- 
cient for all, and all are invited to come to its 
provisions. Let then full weight be given to 
the passages which indicate that Christ died 
for all, in some sense, yet they in nowise con» 



OBJECTIONS. 81 

tradict the numerous passages, which teach 
that in some sense^ he died for a part only. 
Thus we are brought back to the doctrine 
which Paul commands Timothy to teach, even 
the doctrine of this discourse, viz. that Christ 
is "the Savior of all men, especially them 
that believe," 1 Tim. iv. 10, 11. 

Obj. 2. This doctrine limits the gospel call. 

The zeal with which some advocate a gen- 
eral atonement, is, avowedly, because they 
think they could not otherwise offer salvation 
to all men. This certainly is excessive love 
of system. The gospel call is plain matter of 
revelation. We have express and copious in- 
struction, how to publish salvation. Instead 
of being left to poise and adjust the stu- 
pendous truths of Revelation, in order to de- 
duce our mode of addressing sinners, we have 
only to proclaim the truth, just as directed, 
without waiting to understand its exact anal- 
ogy with other truths. The gospel call, there- 
fore, to those who preach as instructed in the 
New Testament, is not affected by doctrines, 
which to our poor comprehension might seem 
to restrict it. Rigid system makers, foUow- 
8 



82 



THE ATONEMENT, 



ing out some favorite truth, and attempting- 
to conform to it all doctrine and duty, will be 
obliged to limit, extend, or alter the message 
of mercy. But hiblists can take each part as 
they find ity and utter the gospel call, just as 
it is uttered in the Scriptures. Do they seem 
inconsistent ] The charge must be made, not 
against them, but the word to which they 
adhere. 

What does the believer in predestination 
gain by his indefinite atonement, in result or 
consistency'? He will not wish to use ex- 
pressions unauthorized by Scripture. But all 
these we can use. He does not hope to be the 
instrument of saving any whom the Divine 
Spirit does not renew, and was determined so 
to do from all eternity. His ability to " offer 
salvation '^ is still less valuable in regard to the 
heathen world, now perishing without hearing 
of Christ ; and still less in regard to heathen 
who perished in their sins before Christ was 
born. 

We need no theory of indefinite atonement 
to enable us to " preach the gospel to every 
creature." It is not necessary to the effect of 
our message, that we assure our hearers that 



OBJECTIONS. " 83 

Christ died for one of them as much as for 
another, and that nothing but the eternal pur- 
pose of God to pass them by, stands in the way 
of their salvation. "We preach Christ cruci- 
fied, unto the Jews a stumbling block, and 
unto the Greeks foolishness, but unto them that 
are called, both Jews and Greeks, Christ the 
power of God, and the wisdom of God," 1 Cor. 
i. 23. We urge whatever calls, threatenings, 
promises, and teachings we find in the Bible. 
We preach an infinitely sufficient atonement^ 
We urge the sinner to consider his guilt and 
danger. We prove to him his urgent need of 
Christ. We show him from Scripture and rea- 
son, that his destruction will be wholly owing 
to himself : — that he will not come unto Christ 
that he may have life : — that the invitations of 
the gospel are directed to him, as freely as to 
any human being : — that God saves unto the 
uttermost all that come unto him through 
Christ : — that there is an unalterable connec- 
tion between faith and salvation : — in short, we 
preach a full and free salvation, and call upon 
sinners, in Bible language, to do just as the 
Bible requires of them. Can the advocates of 
indefinite atonement do more 1 Wherein do 



84 THE ATONEMENT. 

we limit the gospel call \ The fulness and 
freeness of the gospel is our glory, and delight. 
It carries conviction and comfort. It makes 
the chief difference in guilt between heathen 
and ourselves, if we be lost. It is the grand 
point of advantage in being born in a Christian 
land, and the impulsive consideration in all 
missionary endeavors. It essentially involves 
the doctrine of man's free agency, which need 
not be proved, because we are conscious of it ; 
and of God's governing the moral world by 
moral laws. 

Such as limit themselves in the gospel call, 
to any particular class of men, if there be now 
any such, must answer for themselves. We feel 
no such limit ; our preaching shows none. Ful- 
ler and Gill, Hervey and Henry, Toplady and 
Charnock, Owen, Bates, Doddridge, Barrow, 
Tillotson, and others, standards of orthodoxy, 
exhibit the same full and free salvation. To 
charge it therefore on our scheme, because 
some obscure advocates of it, have so restrict- 
ed themselves, is both disingenuous and unjust. 

To reconcile the doctrines of revelation 
with each other, is not within our province 
or our power. It is ours to set forth the 



OBJECTIONS. 85 

whole force of every truth, and leave it to God 
to vindicate himself; not doubting but that the 
day will come, when the analogy and connec- 
tion of every doctrine will appear. Truth is 
like a radiant sun. If we follow out any one 
of its beams without pause, Ave shall at last 
lose sight of the luminary itself. We must 
return and trace out other radii. Our course 
may seem opposite to that we pursued before, 
but no matter. We may trace each golden ray 
with safety, if, when it fails us, instead of pro- 
ceeding by our own estimates, we return to 
the glorious body of the sun itself. 

But even with our present scanty know- 
ledge and understanding, we may see some 
congruity between a certain and definite work 
of redemption, and the public calls of the gos- 
pel. The atonement being of infinite worth : 
— it being the duty of all men to accept and 
love Jesus : — there being no natural inability 
to love him, nor any impediment but what 
arises out of the perverseness and enmity of 
the heart : — being ourselves ignorant of the 
secret council of God, we can discern some 

congruity between our doctrine and practice, 

3# 



86 THE ATONEMENT. 

and do with perfect sincerity and freedom call 
upon " all men, everywhere, to repent/'^ 

Those who are so in love with their own 
system of theology, as to say, that they could 
not publish the calls of the gospel, if they ad- 
mitted the doctrine of this discourse, would 
do well to show how, by any system prayer is 
consistent with divine immutability ; or free 
agency with eternal foreknowledge ; or a trin- 
ity with unity ; or how they can call upon be- 
lievers to be in this life, " perfect as our Father 
in heaven is perfect 5" or, in fine, how they 
can show the perfect congruity of any two doc- 
trines in theology, morals, or physics. 

Obj. 3. If the atonement he limited^ the gospel 
calls on sinners to believe a lie. 
If saving faith were the believing that Christ 
died for me, this objection would be embar- 
rassing. If a list of the elect were in the Bible, 
then, for those whose names were there not 
to believe themselves secure, would be want 
of faith. Then faith would be not a believing 
on the Lord Jesus, but a belief of the authen- 
* See Appendix G. 



OBJECTIONS. b / 

ticity and veracity of the Bible. In this case, 
truly, to call upon any to believe they were elec- 
ted, whose names we could not find in the roll of 
life, would be calling on them to believe a lie. 
But Christ is the object of faith ; and the prom- 
ise is made to character, not names. In pro- 
portion as we spiritually discern in the Bible, 
the real character and office-work of Christ, we 
possess faith ; and in proportion as we ascer- 
tain in ourselves the declared effects of faith, 
we cherish assurance of " our calling and 
election." 

What is the gospel call 1 It is " repent 
and be converted, that your sins may be blotted 
out." '' Repent and believe the gospel." Such 
also was the call of the prophets : '' Let the 
wicked forsake his way, and the unrighteous 
man his thoughts, and let him return unto the 
Lord, who will have mercy upon him." In ad- 
dition to this we say to them, '' Ask, and it 
shall be given you 5 seek, and ye shall find ; 
knock, and it shall be opened unto you." 
'' Come unto me, all ye that labor," &c. " Ho ! 
every one that thirsteth, come ye to the wa- 
ters." If there be a lie in all this, we do not 
make it. If there be inconsistency with the 



88 THE ATONEMENT. 

rest of our preaching, we do not perceive it. 
The world is in rebellion, the gospel demands 
submission. The world is *' condemned al- 
ready ;" the gospel is an offer of pardon to 
all who repent. It does not call men to find 
out whether they are of the elect, but to ask 
that they may receive. It is forcibly remark- 
ed by Coles in his Divine Sovereignty^ " He 
that will know his own particular redemption 
before he will believe, begins at the wrong end 
of the work, and is very unlikely to come that 
way to the knowledge of it. 

" Any man that owns himself a sinner^ hath 
as fair a ground for his faith, as any one in the 
world, that has not yet believed ; nor may any 
person on any account, exclude himself from 
redemption, unless by his obstinate and resolv- 
ed continuance in it, he hath marked out 
himself." 

Sinners not being able, of themselves, to 
comply, does not discharge them from the 
duty of repentance, or any other. Ministers 
call them to it, because the inability, though 
real and absolute, is moral not natural. Christ 
said, '' Ye will not come to me, that ye might 
have life." Our opponents believe God's aid 



OBJECTIONS. 89 

to be necessary in conversion, and that there 
are some to whom he will not impart it. Yet 
they call on the sinner to believe, and affirm 
that '' all things are ready." So indeed are 
all things truly ready, to receive whoever will 
come, and so we preach and teach. 

Those who call on sinners, individually, to 
believe that Christ died in their stead, do, in 
my opinion call on them to believe a lie, so 
that the whole weight of this serious objection, 
lies against the doctrine of an indiscriminate 
atonement. 

Obj. 4. This doctrine reflects on the mercy 
and justice of God, 

Let it be observed that the objection is not 
that God passes by some men, and leaves them 
to perish. This our opponents believe. But 
his justice and mercy are said to be impugned 
by denying that he made an ineffectual atone- 
ment for them ; that is, an atonement which 
they acknowledge was not intended for their 
salvation, and never will in fact accomplish it. 
Now where is the special glory of such an ar- 
rangement % Surely these attributes are not 
honored in providing an atonement in behalf 



90 THE ATONEMENT. 

of persons, who being passed by in the decree 
of election, are lost at last. Not saving men, 
or not intending to save them, is the same 
thing, so far as regards the honor of God, 
Those who advance this objection must show 
the difference. Jehovah is not bound to save 
any. All are justly condemned. If it would 
not be unjust to pass by all, it cannot be un- 
just to pass by some. If he were to save all 
the human race, the same objection might be 
raised, why did he not save the devils also 1 

The mercy and justice of God are not so 
implicated in regard to man's salvation, as to 
make an atonement necessary, in order to vin- 
dicate these attributes, though some men per- 
ish 5 but to prevent them from being tarnished 
by allowing any to live. If Jehovah be under 
any obligation to provide salvation for the 
human family, or any part of it, then his grace 
is no move free. Then the atonement is a sort 
of compensation made to us for the rigor of 
the law, instead of being a mode of forgiving 
sin, without derogating from the law. 

If the Divine character be thought to shine 
less illustriously in providing effectually for 
the salvation of a part of mankind, than it 



OBJECTIONS. 91 

would in providing generally and indefinitely 
for the possible salvation of all, then it must 
shine less illustriously in providing for the 
possible salvation of all, than it would in the 
effectual salvation of all. It would have been 
as easy to have given all men faith in the 
Messiah, as it was to provide a Messiah. 
Universalists therefore can lay a better claim 
to this argument than our Calvinistic oppo- 
nents. 

Our scheme displays the justice of God in 
his perfectly honoring the law, both in its re- 
quirements and penalties. It illustrates his 
mercy in his providing, out of mere favor, a 
substitute for the guilty, who fulfilled the 
righteousness of the law, and bore in his own 
person, that suffering which was equivalent to 
its penalty, or accepted in its stead. Thus the 
law has higher honor in the obedience and 
sufferings of Christ, than could have resulted 
from the perfect obedience of creatures ; and 
man is raised to higher felicity and glory, 
than was possessed before the fall. 

So far from admitting this objection I discover 
no other interpretation of the plan of redemp- 
tion, in which these attributes of justice and 



92 THE ATONEMENT. 

mercy are so fully united and honored. This 
objection, like the preceding, belongs in fact 
to the indefinite scheme of atonement. By 
that system, the law is not honored by the ex- 
action of its penalty in any way ; nor is Di- 
vine mercy equally honored by the atonement 
because it secures deliverance to none, though 
sufficient, in connection with other things^ (such 
as God's purpose and man's acceptance,) to 
the salvation of all. 

Ob J. 5. Such as hold a particular atone- 
ment, do not exhibit it fully and frequently from 
the pulpit^ and thus show that they consider it 
an unprofitable doctrine. 

That ministers do not more frequently 
dwell on this doctrine, is because it does not 
form the burden of the gospel message. It is 
not inconsistent to hold a doctrine, and yet 
not inculcate it frequently, or even promiscu- 
ously. There are many duties of divine obli- 
gation which we do not press at all times, be- 
cause they are occasional 5 nor upon all men, 
because they belong to some only. 

The great work of the sacred teacher is to 
publish the gospel ^ " rightly dividing the word 



OBJECTIONS. 93 

of truth." He sets before the unconverted 
the sinfulness of sin, the holiness of God, the 
calls and promises of the gospel, and the or- 
dinances of religion. When any turn to God, 
he has a new set of instructions. And these 
change as those advance. The Apostle ex- 
pressly laments that the small attainments of 
the Hebrews prevented him from teaching 
them some of the higher truths, Heb. v, 12, 
The same difficulty is felt by ministers now, 
in relation to various individuals, and perhaps 
whole congregations. This doctrine is one 
of those which believers maybe taught, to en- 
hance their humility and love, and is most 
effectually calculated so to do. To select 
proper persons and seasons, for the special 
inculcation of this, or other distinguishing 
doctrines in the system of grace, is there- 
fore laudable and consistent. 



94 THE ATONEMENT, 



CHAPTER X. 

PRACTICAL OBSERVATIONS. 
THIS SUBJECT ADDRESSES ITSELF TO 

CHRISTIANS. 

How intense should he their love to the Sa- 
vior ! We have not so learned Christ, as to 
regard ourselves under no more obligations 
to his mercy, than the enslaved sinner, or 
'' the spirits in prison." Nor does our doc- 
trine tell us, that the atonement, being made 
equally for all, our peculiar obligations are 
wholly to the Father for his application of it to 
us. Much less can we claim personal merit 
for complying with the conditions of salvation. 
In any of these cases the name of Jesus would 
be divested of its sweetness, and some of our 
holiest feelings be extinguished. Then life 
would lose its strongest bond of love, and 
death its ineffable source of consolation. 

When Abraham was ready to sacrifice his 
only son, the Lord said, " Now I know of a 



PPvACTICAL REMARKS. 95 

truth that thou lovest me." How much 
greater reason have we to know the love of 
Christ ! John. xv. 13. If it were necessary to 
complete his work of salvation, oar Lord 
would again lay aside his glory, and die once 
more for men ! Then let us cherish the high- 
est love to him. Did he not come to our 
rescue, live for our example, die in our stead, 
and rise as our forerunner! Does he not rule 
the world and make intercession in our behalf ! 
Is not our support, guidance and inheritance 
secured in him] Will he not presently open 
for us the gates of life, and lead us to eternal 
mansions of bliss 1 

*' O ! for such love let rocks and hills 
Their lasting silence break, 
While all harmonious human tongues. 
The Savior's praises speak." 

Saved from such ruin — ransomed from 
such captivity — bought with such a price — 
reserved for such a destiny — how fervently 
should we love, how loudly should we bless ! 
Our obligations are stronger than angels' ! 
Christ is to them, as a king to his subjects ; 
to us, as a head to the members. They are 



96 THE ATONEMENT. 

made, we are begotten. They are preserved, 
we are redeemed. They are children, we are 
the bride. 

Who can understand the magnitude of such 
obligations % Our deliverance is from infinite 
misery ; our acquisitions are infinite improve- 
ment, felicity, and glory. Pardon removes 
our guilt — peace fills our souls — light per- 
vades our path — hope lifts up our head — sal- 
vation becomes our song. What supreme ex- 
cellence of mercy and goodness ! What combi- 
nations of dignity, condescension, and power ! 
Surely we should even now, catch the song 
and spirit of heaven, and with exquisite inter- 
est sing, " Worthy is the Lamb that Vvas slain 
to receive honor and glory and blessing." Let 
no labor, suffering, or reproach be deemed un- 
reasonable or unwelcome. 'Especially let us 
feel the utmost readiness to part with sins, 
to crucify lusts, and to offer ourselves " living 
sacrifices." O, let ardent love make it our 
chief pleasure to serve, please and imitate this 
glorious Master. Let papists talk of the won- 
drous virtue of fragments from his cross. 
We feel the rhetoric of his bleeding brow; the 
glorious efficacy of his sufferings and love ! 



PRACTICAL REMARKS. 97 

How profound should he our humility. 
Chosen because of mere grace^ — no better 
by nature than others — having nothing which 
we have not received — raised first from non- 
existence, then from spiritual death, and now 
supported momentarily in the way of life by 
Divine power — of what can we be proud % We 
have nothing, in ourselves, to confide in, or 
admire 5 no self-originating power to do one 
good act, or rectify a single disorder in our 
hearts. What are we, but monuments of 
sovereign goodness % How humbly should 
we walk with God ! Without the least merit, 
or any claim to sympathy, spending our lives 
in folly, and choosing evil rather than good, 
affronting God, and burdening the world: — 
eternal love brought salvation, and made us 
willing in the day of his power. Our elevation 
from the depths of guilt and ruin — our pardon, 
peace and righteousness — our expectation of 
the glorious appearing of our Lord and Sa- 
vior Jesus Christ, is the result of his free, un- 
merited, eternal and infinite love. We are more 
than others, only because more has been done 
for us than others. We wonder not at the 

grateful amazement of the disciples, " Lord 
9# 



98 THE ATONEMENT. 

how is it, that thou wilt manifest thyself to us, 
and not unto the world V 

Let us cherish the same sense of helpless- 
ness and dependence in regard to the future, 
of which we are so conscious in regard to the 
past. Let us show that our doctrine does not 
make us arrogant, or lofty, or licentious. It 
was a saying of Pascal, " Philosophy teaches 
men to conceal self, and banish the word " I " 
from our conversation , but Christianity de- 
stroys self." Surely no part of Christianity 
tends more to this, than the history of re- 
demption. 

Our views on this great subject, ought 
effectually to promote self-examination, 
prayer, and true meekness. If they minister 
to Antinomian pride and indulgence, we may 
be sure we '' hold the truth in unrighteous- 



How ardent should be our services to suck 
a Master ! The doctrine of Christ crucified, as 
it has been here explained, far from checking 
our fondest services, tends to secure them. 
The effect of all truth is to regulate and im- 
prove both the conduct and the heart ^ but this 



PRACTICAL REMARKS. 99 

is the constraining truth, " that though he was 
rich, yet for your sakes he became poor, that 
ye through his poverty might be rich." The 
Savior always denied that his gospel tended 
to destroy the law or the prophets. In the ser- 
mon on the mount, he says," till heaven and 
earth pass, one jot or one tittle shall in nowise 
pass from the law." As to condemnation^ " we 
are not under the law, but under grace," but 
as a rule of duty^ " we delight in the law of 
God after the inward man," — " being made 
free from sin, and become the servants of God, 
ye have your fruit unto holiness, and the end 
everlasting life." 

A particular redemption furnishes the 
noblest and most impulsive inducements to 
activity for God. The light in which it places 
our character, situation, and, destiny, and the 
view it gives of our relation to Jehovah, to the 
church, and to the world, displays the deepest 
foundations of virtue, the very principles of 
obligation. Believers are a " peculiar [purchas- 
ed'] people," that they might be " zealous of 
good works." We are begotten again, that we 
should henceforth live not to ourselves, in the 
enjoyments and pursuits of earth, " but unto 



100 THE ATONEMENT* 

him that hath loved us, and gave himself for 
us." 

When the son of Fulvitjs was found in the 
conspiracy of Cataline^ the mortified and dis- 
pleased father, rebuking him, said, " I did not 
beget you for Cataline^ but for your country /" 
Brethren, let us not spend the powers which 
are God's in the work which he forbids. He 
did not renew us for Satan, or for the world, 
but for himself. The field he assigns for our 
cultivation, is both ample and attractive. The 
utmost scope is given to every faculty, and to 
every effort. We have a world within, and a 
world without, to rectify for him. In each, the 
work is of vast extent, and infinite moment. 
Our own purity, peace, and salvation, are 
to be secured. A ruined race is to be pitied 
and relieved. The gracious God is to be 
served and honored. What glorious use may 
be made of moments ! What certain success 
attends endeavor ! We are not serving for a 
specified reward, which may be more than 
earned \ bat our utmost endeavors are sure of 
a recompense," for the Son of man shall come, 
in the glory of his Father, with his angels, 
and then shall he reward every man, according 



PRACTICAL REMARKS. 101 

to his works." Works will graduate our 
glory, though they cannot deserve it. Then 
our interest is involved. " Herein is our Fa- 
ther glorified that we bear much fruit." Then 
Jehovah's honor is involved. The shining of 
our light before men may cause them to 
" glorify our Father who is in heaven." Then 
the eternal well-being of those around us is 
involved. Shall we then by neglecting good 
works, reject our highest interests, disregard 
Jehovah's honor, and remain indifferent to the 
eternal welfare of mankind % 

Soon we shall " go to be ever with the 
Lord," — the Lord of our life, and our portion 
for ever. Glorious hope ! What are afflictions, 
cares, disappointments, bereavements, self- 
denials, and sacrifices, compared to '' the 
glory that is to be revealed in us % " O, let 
us " work while it is day." Let us rouse up 
every power, consecrate every moment, 
abound in every good word and work, and 
feel the true value of a life which may all be 
made to increase treasures in heaven. 

Brethren ! " it is high time ^o awake out 
of sleep." Let it not be said of any of us, as 
of Hezekiah, that " he rendered not unto the 



102 THE ATONEMENT. 

Lord according to the benefits done unto him," 
Let us rouse our dormant energies, call up our 
memory of early vows, and cheer each other 
in the glorious work which is given us to do. 

THIS SUBJECT IS OF INFINITE MOMENT TO 

SINNERS. 

It is not to be questioned that all men are 
bound to humble themselves, and accept the 
gospel. " Repent and believe," is a plain 
command. "He that believeth not shall be 
damned," is a plain warning. No soul will be 
lost, but by its own impenitence and perverse- 
ness. " Ye will not come unto me that ye 
might have life." While awful denunciations 
of wrath are utterd to alarm us, the most 
positive and cheering invitations and promises 
are offered for our encouragement. " Look 
unto me and be ye saved, all the ends of the 
earth." " Ho ! every one that thirsteth, come 
ye to the waters." " He that believeth and is 
baptized shall be saved." 

The proclamation of mercy is without the 
least restriction to classes of men. It is 
"good tidings of great joy, which shall be 
to all people." There is nothing either in 



PRACTICAL REMARKS. 103 

the doctrine of election, or particular redemp- 
tion, which makes it in vain for any son of 
Adam to seek eternal life. Your sole concern 
is to submit yourself at once to God and ap- 
ply earnestly for mercy. Why disbelieve God 
when he says, " Whosoever will, let him come 
and take the water of life freely." "It is im- 
possible for God to lie." His word is, Christ 
" is able to save unto the uttermost all who 
come unto him." "Come, now,- and let us 
reason together, saith the Lord. Though 
your sins be as scarlet, they shall be white as 
snow; though they be red like crimson, they 
shall be as wool." 

How amazing that such a Redeemer, and 
such declarations should meet a cold recep- 
tion ! How strange is the unbelief, contempt, 
opposition, hatred, and ridicule, with which 
the gospel of God is received ! What ingenu- 
ity is displayed in inventing excuses, discover- 
ing flaws, explaining away precepts, and per- 
verting truth ! Fearful must be the guilt of 
thus treating a message of infinite mercy ! 
The case of heathens is sad enough. But what 
shall we say of men, who thus spend their 
entire lives, surrounded by the meridian splen- 



104 THE ATONEMENT. 

dor of revelation , and who are fully, freely, 
daily, urged to lay hold on the hope set before 
them. 

O sinners ! receive not the grace of God 
in vain. Spend not your hasty moments in 
doubts suggested by Satan, and nourished by 
pride. The kingdom of God must be received 
" as a little child." He who instead of praying, 
questions the compatibleness of prayer with 
Divine immutability, loses the blessing which 
God ordains to them that ask. Though no toil 
can make the seed grow,. yet he who neglects 
to plant, shall have hunger instead of harvest. 
He who neglects to accept "so great salvation," 
while he pries into its extent, dies unredeemed. 
How can we understand what " angels desire 
to look into 1" First obey intelligible calls^ 
and then commend yourselves to the teachings 
of that Spirit which is to " guide you into all 
truth." Lazarus, though dead^ was commanded 
to come forth. The withered arm was com- 
manded to be stretched out. You are re- 
quired, sinner ! to forsake your way, and 
" turn unto the Lord, who will have mercy." 

If you still say there may be no atonement 
for you, then see that this alone keeps you 



PRACTICAL REMARKS. 105 

from the skies. So perform all that is in your 
power, that if turned into hell it shall not be 
your fault ! Slight no warning, refuse no in- 
struction, omit no endeavor. Repent and turn 
from all your sins. Believe on the Lord Jesus. 
Watch unto prayer. Live in love, and die 
casting yourself on the mercy and merit of a 
Divine Savior. Then if lost, the rigors, even 
of hell, would be mitigated. Yea, you will 
triumph in your overthrow, and all infernal 
rebels thenceforth have some joy. For your 
condemnation would prove the gospel a decep- 
tion, its invitation mockery, and its promises 
untrue. It would shake the throne of the 
universe, and tarnish the character of the 
Almighty ! 

Why complain, O unconverted reader, of 
limited powers, when what you know you can 
do, is omitted — omitted from choice, not ne- 
cessity, as yourselves even insist % Why cavil, 
when judgment, and concience approve 1 
Believe on the Son of God ! You are deciding 
your eternal doom by rejecting this Savior. 
Your path is the road to hell. You are hasting 
away from the presence of God, and all felicity. 

There isbut a step betweenyouand death. Look 
10 



106 THE ATONEMENT. 

aloft at the promises j look round at the brevity 
of probation 5 look back at your sins 5 and 
" flee from the wrath to come." Sport not away 
these precious moments, while toppling on the 
verge of opportunity. 

How can you behold hell and destruction 
at your feet, and feel no anxiety 1 Arise and 
call upon God. To-day you may die. O look 
to Jesus, and be saved. Frail, irresolute, ex- 
posed, dying mortal, come " taste and know 
that the Lord is gracious." How often would 
he have '' gathered you as a hen gathereth her 
brood under her wings, and ye would not !" 
Proceed not, until smitten of God, and in the 
agonies of dissolving nature, realize the fearful 
sentence, " Because I have called and ye re- 
fused, I have stretched out my hand and no 
man regarded, I also will laugh at your ca- 
lamity 5 I will mock when your fear cometh." 

Now, now " is the day of salvation." " To- 
day if ye will hear his voice, harden not your 
hearts." Begin this moment, and never cease 
to make salvation and the service of God, the 
business of your life. Wait for no better op- 
portunity — seek no carnal indulgence — con- 
trive no sophistry — listen to no seduction — 



PRACTICAL REMARKS. 107 

allow no discouragement — desire no relax- 
ation of terms — make no reserve — wait for no 
further impulse. Begin, not by laboring, of 
yourself, to grow better ; but by pressing to 
your heart and conscience the consideration 
of your great guilt, and the blessed message of 
the text, viz. " that Christ came into the world 
to save sinners." Begin at Christ, or you miss 
*' the way." " Strive [agonize] to enter in at 
the strait gate." 

If even the reading of religious books, or an 
attendance at inquiry meetings, lead you to a 
dependence on these things, they lead you 
astray. If even your solemn resolutions of 
self-dedication, induce you to postpone the act, 
they are not of the Lord. Fall down at the 
foot of the cross. There the Christian race be- 
gins. There go, for cleansing and for life. 
" The blood of Jesus Christ cleanseth from all 
sin." " He that hath the Son hath life : and he 
that hath not the Son of God, hath not life." 

THE SUBJECT PRESENTS ITSELF IN AN ATTITUDE OF 
GREAT IMPORTANCE TO CHRISTIAN MINISTERS. 

Let us be careful not to mix our philosophy 
with the lessons of Scripture. The doctrine of 



108 THE ATONEMENT. 

a crucified Savior giving life to the believer, 
is so opposed to all pride of reason, by leaving 
it unable to offer a satisfactory solution ; and 
so destructive to pride of virtue, by assuming 
the guilt and helplessness of our nature ; that 
instead of being explained, it vi^ill always be 
opposed and darkened, by the wisdom of the 
world, which is foolishness with God. 

We now easily see, how by-gone philoso- 
phy drew men astray in theology. So will 
men of future ages see how the philosophy 
of this day tended to warp and distort our 
religion. " The great vice of the present day 
is a presumptuous precipitancy of judgment : 
and there is nothing from which the cause of 
Christianity, as well as of general knowledge, 
has suffered more severely, than from that 
impatience of investigation, and that confi- 
dence of decision upon hasty and partial views, 
which mark the literary character of an age 
undeservedly extolled for its improvement in 
reasoning and philosophy."* The spirit of 
rationalism, is the germ of neology. Perni- 
cious sophistries, and rash deductions, though 
less noisy and alarming than open attacks, are 

* Professor Woods, of Andover. 



PRACTICAL REMARKS. 109 

yet more fatal to Christianity. Opposition to 
religion calls forth champions, and truth is 
confirmed. But the philosophizing of pro- 
fessed and often sincere friends, corrupts and 
nullifies her doctrines. Thus the ostensible 
votary destroys, what the avowed enemy 
could not injure. 

Let us never attempt to conceal the obnoxious 
features of Christianity, 

Sinners can never be converted by causing 
them to mistake the terms or mode of salvation. 
It is deplorably common for professedly reli- 
gious teachers to endeavor to hide the offence 
of the cross, but none succeed in making the 
gospel palatable to the unconverted. If the 
wicked are suited and pleased, it is by "another 
gospel." In every departure from the true doc- 
trine of atonement, whether by the vulgar, or 
refined, we discover a desire to ascribe some 
power and merit to the creature. This feel- 
ing, operating without the refinements of rea- 
son, produces superstition and fanaticism ; 
with it, unholy subtleties, and damnable here- 
sies. Hence the Apostle cautions Timothy 
against " profane and vain babblings," on the 
one hand, and " oppositions of science falsely 
so called," on the other. 10* 



110 THE ATONEMENT. 

Let us avoid excessive fondness for system 
We readily eschew system-makers, who tor- 
ture both reason and revelation to shape out 
their plan. Let us go further, and repress 
within ourselves, that dangerous fastidious- 
ness which tends to such results. As humble 
students of the Divine oracles, let us employ 
all our reason and research to understand 
what may be understood, and modestly quiet 
ourselves where reason is bafHed, and research 
becomes impossible. To say that doctrines 
are wrong, because they do not correspond to 
our notions of right, is the same as to say, 
that God cannot do any thing, which we do 
not see to be proper. When the mind is 
wholly swayed by a preconceived theory, the 
Scriptures are so interpreted as to correspond 
to it, texts are warped from their natural im- 
port by being seen through a wrong medium, 
and revelation is made void through our imag- 
inations. Humility, the principal feature in 
the Christian character, is thus obliterated, 
and we practically deny that '' the wisdom of 
man is foolishness with God." 

On the other hand^ let us avoid an unreason- 



PRACTICAL REMARKS 111 

able aversion to creeds and confessions of faith. 
Young ministers, necessarily limited in their 
power of judgment, and extent of research, 
ought seldom to venture to theorize. It is be- 
coming to cherish suitable deference to for- 
mularies, which have received the sanction of 
holy and learned men in successive ages, and 
under the sway of which the church has en- 
joyed its greatest purity and success. While 
we " call no man master on earth," let us, both 
for modesty and reason's sake, avoid setting 
at nought the lights of antiquity, and the advan- 
tages of accumulated experience. Let us not 
moot subtle abstractions, nor adopt undigested 
theories, nor hastily leave " old paths ; " but 
rather " give earnest heed to the things which 
we have heard, lest at any time we should let 
them slip." 

Let us with great caution adopt opinions 
purporting to be new. They are often no 
other than ancient errors, which time and argu- 
ment having exploded, were forgotten. The 
controversy might have created, at the time, 
great discussion and the expenditure of much 
valuable time and talents. Somewhere, there 



112 THE ATONEMENT. 

must rest an unenviable accountability for all 
this labor and talent, wasted except in confirm- 
ing truth, which should not have been impugn- 
ed. The broaching of novel opinions necessari- 
ly calls forth the defenders of the ancient faith. 
If the flock starve while the shepherds strive, 
the guilt is on the heads of those who disturb 
the peace. It is assuming a serious responsi- 
bility to call off any energies from the great 
work of saving souls at this extraordinary 
period of the world. 

I cannot but deem it probable that one 
great cause of the large accessions to Zion 
within the few years past, has been, under God, 
our exemption from any general controver- 
sies in theology. The almost undivided ener- 
gies of the ministers and churches have been 
bestowed on the world lying in wickedness. 
There are now ominous signs of discord. 
The doctrine of a particular redemption is 
openly denied and attacked by distinguished 
names. Its renuunciation opens the way for 
all error, and leads directly to the subversion 
of the gospel. Men are so fond, (particularly 
those who affect human learning) of making 
all their opinions tally with one another, that 



PRACTICAL REMARKS. 113 

one erroneous position, tenaciously maintain- 
ed, soon modifies a man's entire system of the- 
ology. Let but the atonement be regarded as 
an indefinite transaction, which does not ne- 
cessarily save any, and soon it will be agreed 
that it is not necessary to the salvation of any. 
It will be no longer reasonable to regard Christ 
as a Divine Being ; for a work so subordinate 
would not justify such an agent. From the 
same cause the nature of man will cease to be 
regarded as " only evil ^" for he must do some 
good thing to inherit eternal life. Natural 
depravity being denied, natural holiness soon 
will be ; and it will be questioned whether any 
holy principle be implanted in the heart in 
regeneration, or whether even God himself is 
by nature holy. 

Good men may indeed hold an indiscrimi- 
nate atonement, without adopting all these con- 
sequences. The influence of early education, 
and still more of piety, will restrain them. 
But their successors, carrying out this one 
principle, will arrive infallibly at all these po- 
sitions, and blank, comfortless Deism, will 
grow, where Christianity should flourish ! 



114 THE ATONEMENT. 

Finally. Let us addict ourselves^ dear 
brethren^ to the devotional perusal of Scripture. 
Some excellent ministers have deplored the 
neglect of this, on a death-bed. I will not say 
we should read human writings less, but that 
we should study the Bible more \ and " beware 
lest any man spoil us through philosophy and 
vain deceit, after the traditions of men, after 
the rudiments of the world, and not after 
Christ." Col. ii. 8. What heresy, prevailing 
among men, owes its origin to a rigid adher- 
ence to Scripture % What pernicious or fool- 
ish practice has been derived from the un- 
sophisticated word of God % What plain man, 
adhering to our plain version, and exhibiting 
the Christian spirit, has ever been the father 
of a diffused or dangerous heresy % Every 
important defection in doctrine, which has 
made its way in the world, may be traced to 
men of doubtful piety, outwardly learned, and 
leaning to their understanding. 

We need this humble perusal of the Divine 
Oracles, not merely as an indispensable means 
to qualify us for the pulpit, and to establish us 
in the truth, but as absolutely necessary to the 
nourishment and salvation of our own souls. 



PRACTICAL REMARKS. 115 

And ! it is a serious consideration, that we 
have, each for ourselves, a soul to save. Let 
then our ambition be, not to handle skilfully the 
disputes of the schools, but to acquire the 
" riches of the full assurance of understanding 
to the acknowledgment of the mystery of God, 
and of the Father, and of Christ, in whom are 
hid all the treasures of wisdom and know- 
ledge." 

Are any of us conscious of having suffered 
a critical or perfunctionary mode of reading 
the blessed volume, to usurp the place of 
solemn devotional perusal % Let us take heed. 
Apostacies often begin thus. A cold and com- 
fortless state of heart will be inevitable. The 
highest duty of every man, even of the sacred 
teacher, is to see to it, that his own soul be 
not lost ; and that it flourishes under the daily 
influence of the truth. 

May we make all possible improvement of 
the sure word, " whereunto we do well to take 
heed, as unto a light shining in a dark 
place." 



APPENDIX. 

A. 

The views of Andrew Fuller. 

This view of the design of the atonement, is pre- 
cisely that maintained by Fuller. His being claimed 
by many as the advocate of indefinite atonement, 
shows that they cannot have read his works. 

He held, as do the Calvinists generally, that the 
sacrifice of Christ was sufficient to atone for the sins 
of the whole world, but that it was limited in its ex- 
tent. Mark now, what he makes this limit to be — 
not the application of it by the Father, but the design 
of it by the Father and the Son. Hear his words : 

" The particularity of redemption consists in the 
sovereign purpose and design of the Father and the 
Son, whereby the sufferings of Christ were constituted 
or appointed the price of redemption, the objects of 
that redemption, and the ends to be answered by that 
whole transaction, determined." * 

Again, he says : " It is necessary to our salvation, 
that a way, and a highway, to God should be opened. 

* Gospel Worthy, p. 275. 
11 



118 APPENDIX. 

Christ is such a way, and is as free for any sinner to 
walk in, as any highway whatever, but considering 
the depravity of human nature, it is equally necessary 
that some effectual provision be made for our walking 
in that way. We conceive that the Lord Jesus made 
such provision by his death, thereby procuring the 
certain bestowment of faith, as well as all other spi- 
ritual blessings, which follow upon it, that, in regard 
of all the sons who are finally brought to glory, he 
was the Surety, or Captain of their salvation ; that 
their salvation was, properly speaking, the end of his 
death, and herein we suppose consists the particu- 
larity of redemption.* 

In another place he says : " As the application of 
redemption, is of previous design,— that which is ac- 
tually done, was intended to be done. Hence the sal- 
vation of those that are saved, is described as the end 
which the Saviour had in view."t 

After a regular and lucid argument with Philan- 
THROPOs, to prove the limited extent of the atonement, 
the same author ad^ds : " The above are some of the rea- 
sons which induce me to think there was a certain, ab^ 
solute, and consequently limited design, in the death of 
Christ, securing the salvation of all those, who final- 
ly are saved. "| 

Four entire letters of his controversy with Mr. 
Taylor, are levelled against that gentleman's notions 
of an indefinite atonement. 

* Gospel Worthy, p. 276. 1^Ib. p. 82. t lb. p. 28. 



APPENDIX. 119 

His late biographer, Morris, fully recognises the 
view here taken of Fuller's doctrine. Speaking of 
the reply to Taylor, he says ; " In proof of a limitation 
of design in the death of Christ, Mr. Fuller adverts 
to the promises made to Christ, of the certain efficacy 
of his death — the characters under which he died — 
the effects ascribed to his death, being such as do not 
terminate on all mankind — the intercession of Christ, 
founded on his death, not extending to all — the doc- 
trine of personal and unconditional election as neces- 
sarily connected with a special design in his death — 
and the character of the redeemed in the world 
above." 

The consistency of particular redemption, or of a 
limited design in the death of Christ, with the general 
calls and invitations of the gospel, and the compara- 
tive advantages of the opposite systems, are stated in 
the following manner : " According to Mr. Taylor's 
scheme, the redemption and salvation of the whole 
human race is left to uncertainty ; to such uncer- 
tainty as to depend upon the fickle, capricious and 
perverse will of man. It supposes no effectual pro- 
vision made for Christ to * see of the travail of his 
soul,' in the salvation of sinners. Mr. T. has a very 
great objection to a sinner's coming to Christ with a 
feradventure ; but it seems he has no objection to his 
Lord and Saviour coming into the world, and laying 
(down his life with no better security. 

" Notwithstanding any provision made by his 



120 APPENDIX. 

scheme, the Head of the church might have been 
without a single member, the King of Zion without 
a subject, and the Shepherd of Israel without any to 
constitute a flock. Satan might have triumphed for 
ever, and the many mansions in glory have remained 
eternally unoccupied by the children of men. 

Though Mr. Taylor's scheme professedly main- 
tains that Christ died to atone for the sins of all man- 
kind ; yet in reality it amounts to no such thing. The 
sin of mankind may be distinguished into two kinds ; 
that which is committed simply against God as a law- 
giver, antecedently to all considerations of the gift of 
Christ, and the grace of the gospel ; and that which 
is committed more immediately against the gospel, 
despising the riches of God's goodness, and rejecting 
his way of salvation. Does Mr. Taylor maintain that 
Christ made atonement for both these 1 On the 
contrary, his scheme supposes that he atoned for 
neither. Not for the ^rs^ ; for he abundantly insists 
that there could be nothing of the nature of blame- 
worthiness in this, and consequently nothing to re- 
quire an atonement. Not for the last; for if so, 
atonement must be made for impenitency and uribelief; 
and in that case surely, these evils would not prove 
the ruin of the subject." 

Let rae add another remark of his : " Concerning 
the death of Christ, if I speak of it irrespective of the 
purpose of the Father and the Son, as to the objects 
who should be saved by it, referring merely to what 



APPENDIX. 121 

it is in itself sufficient for, and declared in the gospel' 
to be adapted to, I should think I answered the ques- 
tion in a scriptural way, in saying*, it was for sinners, 
as sinners. But if I have respect to the purpose of 
the Father in giving his Son to die, and to the design 
of Christ in laying down his life, I should answer, it 
was FOR THE ELECT ONLY." He aftcrwards intro- 
duces the following conversation ; " Peter. Is there 
any thing in the atonement, or promised to it, which 
infallibly ascertains its application, to all those for whom 
it was made ? James. If by this you mean all for 
whose salvation it was sufficientyl answer, There is 
not. But if you mean all for whose salvation it was 
intended, I answer. There is."* 

How strange that the advocates of an indefinite 
atonement should claim such a leader I 

B. 
The Doctrine of the Confessions of Faith, 

The following is from the Baptist Confession 
of Faith as published by the Philadelphia Baptist As- 
sociation in 1742. Chapter VIII. " Of Christ the 
Mediator." 

" 1 . It pleased God, in his eternal purpose, to 
choose and ordain the Lord Jesus, his only and begot- 
ten Son, according to the covenant made between 
them both, to be the Mediator between God and man ; 
the prophet, priest and king ; head and Saviour of his 
* Dialogues, p. 224. 



122 APPENDIX. 

• church ; the heir of all things, and Judge of the world ; 
unto whom he did from all eternity give a people to 
be his seed, and to be by him, in time, redeemed, call- 
ed, justified, sanctified, and glorified." 

" 4. This office, the Lord Jesus did most willingly 
undertake ; which, that he might discharge, he was 
made under the law, and did perfectly fulfil it ; and 
underwent the punishment due to us, which we should 
have borne and suffered ; being made sin and a curse 
for us. 

»* 5. The Lord Jesus, by his perfect obedience, and 
sacrifice of himself, which he through the eternal Spi- 
rit once offered up unto God, hath fully satisfied the 
justice of God, procured reconciliation, and purchased 
an everlasting inheritance in the kingdom of heaven, 
for all those whom the Father hath given unto him. 

** 6. Although the price of redemption was not ac- 
tually paid by Christ, till after his incarnation, yet 
the virtue, efficacy, and benefit thereof, was com- 
municated to the elect in all ages, successively from 
the beginning of the world, in and by those promises, 
types and sacrifices, wherein he was revealed, and 
signified to be the seed of the woman which should 
bruise the serpent's head, and the Lamb slain from the 
foundation of the world, being the same yesterday, tO' 
day, and for ever. " 

" 8. To all those for whom Christ hath obtained 
eternal redemptio n, he doth certainly and effectually 
apply, and communicate the same ; making interces- 



APPENDIX. 123 

sion for them ; uniting them to himself by his Spirit ; 
revealing unto them in and by the word the mystery 
of salvation ; persuading them to believe and obey ; 
governing their hearts by his word and Spirit ; and 
overcoming all their enemies by his almighty power 
and wisdom." 

From the Confession of Faith of the Presbyterian 
Church : Chapter VIII. Of Christ the Mediator. 

5. " The Lord Jesus, by his perfect obedience, 
and sacrifice of himself, which he through the eter- 
nal Spirit once offered up unto God, hath fully satis- 
fied the justice of the Father, and purchased not only 
reconciliation, but an everlasting inheritance in the 
kingdom of heaven, for all those whom the Father 
hath given unto him. Eph. 1; 11 — 14. John 17; 2. 

"6. Although the work of redemption was not 
actually wrought by Christ till after his incarnation ; 
yet the virtue, efficacy, and benefit thereof, were com- 
municated to the elect in all ages, successively from 
the beginning of the world, in and by those promises, 
types and sacrifices, wherein he was revealed and 
signified to be the seed of the woman which should 
bruise the serpent's head, and the Lamb slain from 
the beginning of the world ; being yesterday, and to- 
day the same, and for ever. Gal. 4 : 4, 5, etc. 

" 7. Christ, in the work of mediation, acteth ac- 
cording to both natures ; by each nature doing that 
which is proper to itself; yet by reason of the unity 



124 APPENDIX. 

of the person, that which is proper to one nature, is 
sometimes, in Scripture, attributed to the person de- 
nominated by the other nature. Acts 20: 28 ; John 
3: 13 ; 1 John 3: 16, etc. 

"8. To all those for whom Christ hath purchased 
redemption, he doth certainly and effectually apply and 
communicate the same, making intercession for them, 
and revealing unto them, in and by the word, the 
mysteries of salvation ; effectually persuading them 
by his Spirit to believe and obey ; and governing 
their hearts by his word and Spirit, overcoming all 
their enemies by his almighty power and wisdom, in 
such manner and ways as are most consonant to his 
wonderful and unsearchable dispensation." John 6: 
37—39, and 17: 6 ; Rom. 8: 9—14, etc. 

The Confessions of Faith of all the great bodies 
of reformed churches are to the same import. 

C. 

The Intercession of Christ. 

The sentiments of D wight, who in this follows 
the great current of interpretation, are lucidly and 
scripturally presented in the following extract from 
his Theology. Ser. LVIII. 

After affirming that Christ intercedes for the chil- 
dren of God, and those only, he says : 

" In proof of this position I cite the following 



" 1st. The text, < Wherefore he is able to save to the 



APPENDIX. 125 

Uttermost them that come unto God by him : seeing he 
ever liveih to make intercession for them? It cannot 
but he seen, that Paul speaks here, of no other inter- 
cession, than that which is made for such as come 
unto God by Christ. 

" 2dly. The passage already quoted from 1 John 
2: 1, My little children, these things write I unto you^ 
that ye sin not. And if any man sin, we have an advo^ 
cate with the Father^ Jesus Christ the righteous. The 
persons, who are here said to have an advocate with 
the Father, are the persons denoted by the word we : 
that is, John and those to whom he writes ; or whom he 
here styles little children : in other words, the children 
of God. 

»* 3dly. Romans 8: 34, * Who is he that condemneth ? 
It is Christ that died : yea, rather that is risen again : 
who is even at the right hand of God; who, also, 
maketh intercession for us.^ The persons for whom 
Christ is here said to intercede, are those included in 
the word us ; those who in the preceding verse are call- 
ed God^s elect ; and of whom it is said that, none shall 
hereafter he able to lay any thing to their charge ; and 
of whom in the verses following it is declared that 
nothing, whether present or future, shall be able to sep- 
arate them from the love of God, which is in Christ 
Jesus our Lord. 

** I know of no passage in the Scriptures, which 
even seems to teach any other doctrine, except Isaiah 
53: 12, * And he made intercession for the transgres- 



126 APPENDIX. 

sors.* Of this passage I observe, Firsts that saints may 
he, and with the utmost propriety are, considered as de- 
signed by the word transgressors, in this place. Saints, 
both before and after their regeneration, are trans- 
gressors ; and in this character, only, need the inter- 
cession of Christ. 

"Secondly, the murderers of Christ are very natu- 
rally designated, in this place, hy transgressors : and 
the passage may be considered as a prophecy of the 
intercession which he made for them on the cross. 

** In the same verse it is said. He was numbered 
with the transgressors : that is, with the thieves, be- 
tween whom he was crucified ; and with all other 
capital criminals, condemned to the same death. All 
these were eminently transgressors ; and with them 
he was numbered, or reckoned, when he was pro- 
nounced to have the same character, and sentenced 
to the same infamy and suffering. As the word 
transgressors denotes malefactors or murderers, in the 
former of these clauses, it is very naturally understood 
to denote persons of the same character in the latter. 
In the former clause, also, the prophet speaks of one 
fact which took place on the day of Christ's cruci- 
fixion : it is very naturally supposed, therefore, that 
he pursues the same subject through the verse, and 
that the intercession mentioned by him, was made on 
the same day. If these remarks are just, the prophet 
may be fairly considered as predicting in this passage, 
the prayer of Christ for his murderers ; Father, for^ 



APPENDIX. 127 

give tliem : for tJiey know not whit they do ! This was 
a real and wonderful instance of intercession : and 
was gloriously answered in the conversion of several 
thousands of these persons to the faith and obedience 
of the gospel. 

D. 

The Atonement reconciles God to Man. 

The following remarks on this subject, are from 
Magee's irrefragable work on atonement and sacrifice. 

" H. Taylor (Ben. Mor. Apol. p. 692—694) con- 
tends, that * God is never said to be reconciled to the 
world, because he never was at enmity with it. It 
was the world that was at enmity with God, and was 
to be reconciled by coming to the knowledge of his 
goodness to them.' He adduces texts, similiar to 
those above referred to, in confirmation of his opinion ; 
and upon the whole, peremptorily asserts, that the 
* New Testament knows no such language, as that 
God was reconciled to the world.' The same ground 
had been taken by Sykes, in his Scrip. Doctr. of 
Redemp. (pp. 56, 426) and in his Comm. on Hebrews. 
' There could be no need,' he says, (on Heb. 7: 27,) 
' of reconciling God to man, when he had already 
shown his love to man, so far as to send his Son to 
reconcile man to God,^ 

« The argument adopted by these writers had been 
long before urged by Crellius, in support of the sys- 
tem of Socinus. And it deserves to be remarked that 



128 APPENDIX. 

all these writers have built their arguments upon an 
erroneous acceptation of the original word, which im- 
plies reconciliation, Hammond, and after him Le 
Clerc, (on Matt. 5: 24,) remark that the words 
itajaXlaTTE(Tdai> BJids^dLaXXaxTeddai i have a peculiar 
sense in the New Testament : that, whereas in ordi- 
nary Greek authors, they signify to be pacijied, and so 
reconciled, here, on the other hand, in the force of the 
reciprocal Hithpahel among the Hebrews, is implied 
to reconcile one's self to another, that is to appease, or 
ohtain the favor of that other ; and in support of this 
interpretation, they adduce instances from Rom. 5: 
10, 1 Cor. 7; 11, 2 Cor. 5: 20, and especially Matt. 
5: 24, in which last dLaUa/')]6c zca adslcpo) must ne- 
cessarily signify, take care that thy brother he reconciled 
to thee, since that which goes before, is not that he 
hath done thee injury, but thou him : and this they de- 
rive from the force of the Hebrew word ni^'i trans- 
ferred to the Greek verb, in the use of it by Jewish 
writers. In this sense of the words TtajaXlaTtscrdai 
and a^^ttUaxTEo-^a^j as applied in the New Testa- 
ment,* all the commentators concur. See Rosbn- 

* The application of the word 6LaS\aTT£s9aL is precisely 
the same as is made by the Seventy, in their translation of 
1 Sam. 29: 4, when they speak of David's appeasing the 
anger of Saul. Ev tlvl AIAAAArHEETAI Toi Kvpioi 
amov ; Wherewith shall he reconcile himself to his mas' 
fcr? according to our common version. Not, surely, how 



APPENDIX. 129 

MULLER and Wall, on 2 Cor. 5; 20 ; and Whitby 
on the words, wherever they accur. 

" ScHLEUSNER, in his excellent Lexicon, confirms 
by several instances, the explication of the terms here 
contended for : and Palairet, in his Observat. 
Philolog. in Nov. Test. Matt. 5: 24, maintains that 
this use of the terms is not confined to Jewish writers, 
transferring the force of the verb ns'n to the Greek 
expression, but is frequent among writers purely 
Greek : he instances Theano in Opusc. Mytholog. 
and Appian. Alexandr. de Bell. Civil, and explains it 
an elliptical form, the words ^i^s Xf^gcv being under- 
stood. 

" It is evident, then, that the writers who have 
founded their objection against the propitiation of the 
Divinity, on the use of the word reconciled in the New 
Testament, have attended rather to the force of the 
term, as applied in the language of the translation, 
than in that of the original. But, even without look- 
ing beyond the translation, it seems surprising, that 
the context did not correct their error, clearly deter- 
mining the sense, not only in Matt. 5: 24, where it is 
perfectly obvious and unequivocal, as is shown in p. 

shall he remove his own anger against his master ; but, 
how shall he remove his master^ s anger against him ; how 
shall he restore himself to his master'' s favor 7 If any addi- 
tional, instance had been wanting, to establish the use of the 
word in this sense among the Jewish writers, this one must 
prove decisive. 



130 APPENDIX. 

26 ; but also in 2 Cor. 5: 19, in which the manner of 
reconciling the world to God is expressly described, 
viz. his not imputing their trespasses to them ; that 
is, his granting them forgiveness. There are, upon 
the whole, but five places in the New Testament, in 
which the term is used with respect to God ; Rom. 5: 
10, and 11: 15 ; 2 Cor. 5: 18, 19, 20 ; Ephes. 2: 16, 
and Col. 1: 20, 21. Whoever will take the trouble of 
consulting Hammond and Whitby on these passages 
will be satisfied, that the application is diametrically 
opposite to that, for which the Socinian writers con- 
tend. There are but two places besides, in which the 
term occurs, Matt. 5 : 24, and 1 Cor. 7 : 11, in both 
of which the application is clear." 



E. 



Magee on the English word Atonement. 

" The word naTallayriy which is here translated 
atonement^ it is remarked by Sykes, (on Redempt. 
pp. 56, 201,) and H. Taylor, (B. Mord. p. 807,) and 
others who oppose the received doctrine of the atone- 
ment, should not have been so rendered, but should 
have been translated reconciliation. The justice of this 
remark I do not scruple to admit. The use of the 
verb and participle in the former verse, seems to re- 
quire this translation. And this being the single 



APPENDIX. X31 

passage in the New Testament, in which it is so ren- 
dered, being elsewhere uniformly translated reconci- 
ling or reconciliation, (Rom. 11 : 15 ; 2 Cor. 5 : 18, 19,) 
and being nowhere used by the LXX, in speaking of 
the legal atonements, and moreover, there being an 
actual impropriety in the expression, we have re- 
ceived* the atonement, I feel no difficulty in adopting 
this correction. 

" But whilst I agree with these writers, in the use 
of the word reconciliation in this passage, I differ from 
them entirely in the inference they would derive from 
it. Their notion of reconciliation altogether excludes 
the idea of propitiation and atonement, as maybe seen 
in Number XX. pp. 202, 203, where, as hy these, it is 
manifest both from the reason of the thing and the 
express language of Scripture, reconciliation is alone 
to be effected, as is proved in the same Number. It de- 
serves also to be observed, that though the word atone- 
ment is not used in our version of the New Testament, 
except in the single instance already referred to, yet in 
the original, the same, or words derived from the same 

* It will be worth the while of these commentators, who 
contend, (as we have noticed in Number XX,) that the 
recGUciliation spoken of in the N. T. means only our being 
reconciled to God^ or laying aside our enmity against 
him,— to consider, in what sense we are said, in this pas- 
sage, to havq received the reconciliation. What rules of 
language can they adopt, who talk of a man's receiving 
tlie laying aside of his own enmities ? 



132 APPENDIX. 

root, with that which the LXX commonly use when 
speaking of the legal atonement, are not unfrequently 
employed in treating of the death of Christ. Thus 
ilaaxofiai and e^da(Txo^ai,which. signify to appease, or 
make propitious, are almost always used by the LXX for 
lai^ which by translators is sometimes rendered to 
make atonementfor, and sometimes to reconcile : and in 
Heb. 2: 17, we find it said of our Lord, that he was a 
merciful and faithful high Priest, to make reconciliation 
for (^ecg to llacrxscrdaL^ the sins of the people ; and 
again, he is twice in 1 John, entitled dao-fiogj a pro- 
pitiation, &c. See Number XXL p. 220. Now in all 
these, the word atonement might with propriety have 
been used ; and as the reconciliation which we have 
received through Christ, was the effect of the atone^ 
ment made for us by his death, words which denote 
the former simply, as TcaxaXla/T] and words derived 
from the same root, may, when applied to the sacrifice 
of Christ, be not unfitly expressed by the latter as 
containing in them its full import." 



F. 
The apparent Contradiction. 

The following remarks are from the pen of the 
learned President of a Southern College, a short time 
since Pastor of the First Baptist Church, Philadelphia. 



APPENDIX. 133 

" To us, the New Testament makes it evident, 
that there is nothing micertain or doubtful in the final 
results of the atonement. The salvation of the elect, 
is placed beyond the possibility of dispute. The 
fruits of Christ's redemption are as sure as the pur- 
pose of God can make them. We have not space to 
adduce the portions of Scripture which confirm this 
view ; but we think, that man must read the Word 
to very little purpose, who does not discover in it 
this doctrine. At the same time, it seems equally 
evident, that the plan of mercy in Jesus Christ, places 
no individual of the human family under the necessity 
of being saved. It excludes all coercion from its 
provisions, and addreses itself to the unrestrained 
option of every one that comes within the scope of its 
influence. We admit, indeed, that it furnishes a 
combination of motives, the power of which, only 
comes short of compulsion. But it does stop short 
of this. The mind that can find compulsive grace in 
the gospel scheme, must have the art of framing 
systems, with surprising adaptation to its own pre- 
judices. " Compel them to come in,'^ is a sentence 
which occurs in the relation of a parable, and by no 
means favors the idea of coercive grace. Here, then, 
is a difiiculty. The fruits of redemption are certain— 
at the same time human souls are not forced into the 
kingdom of heaven. Christ has from the Father an 
assurance of the salvation of all for ivhom lie died, 
and all such shall unquestionably be saved. Still 
12* 



134 APPENDIX. 

no necessity of being saved, is laid upon any human 
■ being. How can the fruits of redemption be certain, 
unless grace be irresistible 1 But grace offers no vio- 
lence to the spirit of man. 

" The two ideas of the certain salvation of the 
elect, and the non-coercive character of grace seem, 
therefore, to clash. There is an apparent contradic- 
tion — but not a real one. We maintain, and fully 
believe both these views. We pretend not to recon- 
cile them, though we consider them reconcilable." 

G. 

The Propriety op a General Call. 

An unpublished manuscript of the Professor of 
Theology in one of our largest Presbyterian Theolog- 
ical Seminaries, gives the following illustration of 
the consistency of a definite atonement with general 
invitations : 

" That which makes the atonement particular, is 
not the nature of the transaction^ abstractly considered, 
as if there was only merit sufficient for a certain num- 
ber and no more ; but it is the design and the intention 
of him who provided it, and him who made it. It is 
the payment of this ransom, in the room of a certain 
number, and its being accepted as their propitiation. 
This designation, however, does not limit the merit 
or diminish the sufficiency of the atonement, consider- 
ed in its own nature. Thus viewed, it is not only 
as sufficient for all men, as for one, but it is equally 



APPENDIX. 135 

adapted to the necessities of all men. That may be 
sufficient for the ransom of a thousand prisoners 
which is in fact paid for one hundred. Suppose the 
ransom price to be a pearl of exceeding great value, 
much more than sufficient to redeem all the captives 
in prison ; but the person paying it, has it in view only 
to redeem his own friends. The intention in the re- 
deemer, and acceptance of the price, by the authority 
which holds them in bondage, constitutes this pearl a 
ransom^ and confines it to the number for whom it was 
designed. But the pearl itself is sufficient to ransom 
all the rest of the captives, if it had been applied to 
their advantage. To carry on the illustration, sup- 
pose the person, undertaking to redeem his friends, 
shoald say, I will have proclamation made in the 
prison, that every one who will acknowledge me as 
his deliverer, and will subject himself to my authority, 
may immediately come forth upon the footing of the 
ransom which I have paid ; for none but my friends 
will accept these terms, the remainder will prefer 
their prison to liberty which can be had only by 
submission to me, whom they inveterately hate. Now 
the person commissioned to convey these tidings to 
the prisoners, would feel himself authorized to pro^- 
claim deliverance to every one who would accept the 
terms ; and to use arguments and motives to induce 
them to submit ; but, the event would be, that none 
would accept the offer but the real friends of the re- 
deemer. This he knew from the beginning, and 
therefore paid the ransom of no others. Is there any 



136 APPENDIX. 

thing insincere in this whole transaction *? The mes- 
senger is not authorized to declare, that they are all 
certainly ransomed, but there is a ransom provided for 
every one who will accept the terms. 

" Now this case is as nearly parallel with the gen- 
eral offer of the gospel, as any one I can conceive. 
The great Redeemer has offered his life a ransom for 
his sheep ; the price has been accepted by the Judge 
of all. This ransom, however, is in its own nature 
sufficient for all men, and is adapted to their necessi- 
ties. But God had from the beginning elected only 
a part to salvation, on whom he was determined to 
bestow faith, and all other spiritual blessings. But 
these are in prison with many others, and according 
to the economy of salvation, must be called out by 
the preaching of the gospel. The ministers, to whom 
this gospel is committed, know not who the elect are; 
and they are therefore directed to make a general 
proclamation, that there is an all-sufficient Redeemer, 
and an atonement of infinite value, and that whoso- 
ever believeth shall be saved. But they have no 
right to say to this individual or to that, before faith, 
or to the whole multitude, you are elected, or you are 
redeemed. They can however say, that you all have 
a divine warrant to believe, there is offered to you, 
upon condition of believing, a full pardon and eternal 
life. The offer of the gospel therefore cannot be 
charged with insincerity, although God knows it will 
be rejected." 



EXTRACTS FROM NOTICES OF THE WORK. 
From the Christian Index, 

" The discerning and independent mind of Mr. 
Malcom has been directed in this case, to a subject 
of wonderful magnitude, and sublimity ; and we may 
be allowed to say at once, that he has been successful 
in pursuing and exhibiting many important truths in 
connection with this profound mystery of redemption. 
At the same time, we do not accompany him in all 
the excursions he makes in quest of illustration, facts 
and argument ; for although we admit him to be one 
who climbs high, still we apprehend that he will need 
a little more elevation, before his intelligent eye dis- 
covers the broad dimensions of that truth which is 
spread out far and wide in the field of Scripture. But 
we say not this with the view of intimating any lack 
of respect for his work, nor of claiming for ourselves 
any clearer vision over the vast field to which he has 
turned his mind. We simply mean that the subject 
is one which, in many of its parts and bearings, as- 
sumes a scope, beyond the comprehension, not only of 
ordinary minds, but of those most highly gifted. ?" 

" We close this article by adding to it the prac- 
tical remarks, commencing on page 43 of the sermon. 
We have no fault to find with these, and indeed, very 
little with the whole discourse. The author of it, is 
a most successful and earnest herald of the cross. 



We love to think that the blessed cause of Jesus has 
such an advocate, and that our own denomination en- 
joys the services of a minister, so bold in contending 
for the truth, and so fair and consistent in maintaining 
its power in his own life." 

From the N, Y. Baptist Repository. 

" For a length of time we have been casting our 
eyes around for something on the atonement which 
was adapted to the peculiar exigencies of the times. 
Nothing has presented itself worthy of special no- 
tice until the discourse on this subject, by Rev. How- 
ard Mai com, of Boston, was put into our hands 
through the kindness of the author. We hail the ap- 
pearance of this production with unusual satisfaction. 
Mr. Malcom has rendered the cause he has espous- 
ed an honorable service, and himself no small degree 
of merit, by bringing the subject before the public 
with so much ability, candor, and theological dis- 
crimination. 

" The discourse was delivered in September last, 
before the Boston Baptist Association, and is now 
published in order that the churches may have before 
them a lucid argument in favor of that view of the 
atonement which our denomination has generally 
held, viz. : the atonement is definite and limited, be- 
ing designed to effect the certain salvation of a spe- 
cial number, known in the covenant of redemption as 
the elect, being chosen in Christ before the foundation 



of the world. This doctrine we say has been general- 
ly held by orthodox or Calvinistic Baptist churches, 
yet there are not wanting persons of great respecta- 
bility, piety and learning, who have held that the 
atonement was general, and made as much and truly 
for those that were lost as for those that were saved. 
Such persons we invite to peruse Brother Mai corn's 
sermon, and we hope that all who feel an interest in 
the preservation of truth, unsophisticated by human 
learning, will give this sermon a wide circulation. 

" In a note at the end of the sermon are found nu- 
merous quotations from that eminent theologian, An- 
drew Fuller, showing that those who have claimed 
him as an advocate for an indefinite atonement have 
not understood his meaning. Let no one smile or be 
incredulous until he has purchased the book and read 
for himself." 



-/y /7a s-i^ 








r,» «v % «y^§oi>'.* ^ "n* 

^« ^>' O *o , Deacidified using the Bookkeeper process 

••^ * * • * *^0 Neutralizing agent: Magnesium Oxide 

.O «• ^.-^ ^ Treatment Date: July 2005 

^ PreservationTechnologie^ 

^ A WORLD LEADER IN PAPER PRESERVATIOI 

/^ '11 Thomson Park Drive 











(724) 779-21 1 1 








* "-.>. 








•-, % J" .tit; % % 0® -•• " 





(^<=u. 




/ " ■ 






.^^^ "^. 



^*- ^* 









LIBRARY OF CONGRESS 1 

1 II 

014 226 874 7 # 












^^^^^H 




w 




:;:;;;:;:•;. ;;r:;- 










m 









































































































